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Om śāḥ. Salutation to the cosmic Self, the blessing of our spiritual masters from the Alagpurījīs till Satguru Swāmī Madhavānandajī, and the blessing of the Supreme to all of you here, including myself. It is said that when you give a lecture, there are different kinds. Politicians give good lectures, officers give good lectures, police give good lectures, teachers in schools, colleges, and universities give good lectures. Also, farmers give very good lectures. Shepherds also give very good lectures. Grandparents give very good lectures, parents give good lectures, and children give lectures to the parents. It is very good. So, it means there is no lack of lectures, and not only for humans. Animals give lectures, and birds give lectures. The fish also. When the duck gives them, the babies come, and the duck gives the lesson: how to go in the water, how to come out, and how they should follow behind the mommy, the mother. Some sit on the duck and swim with it. All the ants give very good lectures. You can see this with just a little piece of coconut or some sweets—that kind of sweet which is made from good milk, good sugar, good butter, etc. Just one little kernel of chocolate or something falls down. One ant will see it. An ant is very far, about 10 or 15 meters. They have such a strong smell. She comes, and she quickly goes back, calling all the other ants, and they go all together, and they have their own path. They will come and go, come and go. So, God has given that soul again the life to go further. Now, we should not make a difference between a tiny creature and a big elephant. When we are speaking about the soul, is that soul of the elephant bigger than the human's? Or is the tiger bigger than the human? Is it not a bird? And birds have also that which is bigger than the ant. So, the soul—what we are thinking is not something big. Yes, it is a different body. That is different. But the presence of God, if we believe in God, if we know God, then we are there all the time in oneness. When we think the elephant is bigger than Saul, we are bigger, etc. So, there is a question: how big is the fire? Vulcan, the lightning in the clouds, the fire in some house, fire in the cooking place, and the fire for the cigarette is also fire. So now we have to not measure the big fire or the small fire. Fire is fire. And even that fire, which you can't see, is also the fire there. And fire is a different kind of quality, but there is a fire. Anger is a fire, greed is a fire, the fire where one dies, and what we call the grave, the graveyard, and also in the yajñaśālā, pūjā, also the fire for our prayers, when we are doing the prayers, and the fire of our body. If there is no fire, we can't live anymore. So, one in all and all in one, as our Gurudev said, our Satguru Swāmī Madhavānandajī Bhagavān. Similarly, if we humans don't make the differences—not the form, but that life—then the human will achieve the cosmic Self. And if not, still, then we are very hard to go to the cosmic Self. Now, the question is, why should we not kill, or should we not kill, or should we kill? Many are cruelly killing the animals, and we are here, let's say, we are yogic, we are not eating any creation, no killing, but maybe some of you are here only coming for the lecture, but what are you doing? It is a sin. But now, sin is still not so far difficult. But torturing the creature, that is more painful. There is also torturing someone, an animal, your horse, your donkey, your cow, your pig, your dog, or your wife or your husband. Yes, how you are torturing your couple, not with a beating or something, but with the thoughts and with certain words—it's like more than killed, and how to understand this? Now, this is one which is doing purposely or not purposely, but for joy, eating the meat or this and that. So, this is one side. And now we said that we are vegetarian, we don't eat meat and this and that, but still, when we are walking near the kitchen, we step on the ants. We are cutting these flowers. And so it is said that we should not cut the flowers. That, if we really, in that form, we have, of course, beautiful, nice flowers here and nice flowers here, and we bring the flowers. Flowers means we are giving. That is one word which I'm searching for. We are cutting the head, the neck of the plant. After how many days or years is a plant growing? Some kind of which is after three years, four years. Big trees will be different. And now, after this, let's say some are only for one month, or in a fortnight, or in two weeks. Some grass is growing beautifully, and that is now set in the head. This is the head of the plant, and we cut that. Okay? You look beautiful, good, and this and that, but the plant is already suffering. That my, my neck might have been shaped up. If it is like that, there is what we call the ahiṃsā, the word ahiṃsā. Ahiṃsā means non-violence. So many Swamis, and one whom we know, Swami Vivekānanda, was often telling that we should not cut the plants. The Jaina sādhus, they don't take any plant, they don't get any mālā, they don't accept. So now, what should we do? This or that, that's very difficult. The animals will eat the flowers, this, that. That is different because they don't understand. But when we humans personally, and we know and we cut, then I think someone said, "You are torturing, you are killing." It is like that you hang someone. So, how we can do this is very difficult. So let's say we should do little plants or flowers. Let it be. But when the plant is like this, the flower is getting down or something like that, so that means there is no more life there in that way. Like this big flower, this one. Now, the next morning, it will hang. That we can take it, and if we can give some water or something, it will be nice. Similarly, also the grass. And that also we have the problems. Therefore, it is said that for that, but we do the flowers, the grass, and those creatures which purposely we do not kill them. Now, for example, you have a nice car, you have a nice highway, and you are driving. And many moths and some flies are flying there nicely. And we are hitting with our car. So, and after, when we come home, we see how many blood drops are on our windscreen. Now, what we will, we did not do purposely, but that creature said you did purposely. You know that you are, that we are also here. Why can you run quickly? Have you not eyes? So this is really for our, if you're human, animals and that are okay. Well, those moths and those, they said, are gone. But they said, "Thank God, you gave me again new life in a different way, because it was—we can't count even a second—and that was gone." There was no pain. It was nothing. That was like a body or the soul. From these creatures, they think I was flying. Still, I am flying. No pain, nothing. But in different ways, also for other animals, and this is there. And now, this is that some people are making arguments. What about the plants? What about this? And what about the difference between killing other animals and eating them? So this is very difficult to understand for many, many people. But still, we see that kind of person. One moth, one mosquito, it's just like even the second is not there. There is a counting. There are many people who are counting more quickly than your computer. There are many, many people like this. So there is going, but the friend is suffering. That suffering. In the suffering, there are then two words again. Okay. There was very quickly nothing. The limbs of the body of the different creatures still have a life inside. For example, what we call a snake. When somebody kills a snake, even its head, how long is the body still moving left and right? So where is the life there? Was it in his head or in the body? Where was it? In that way, we can say the soul, the ātmā, is not only in the head or here in the heart for us. Okay, we are also human. Someone kills someone, hits them or something, but still there is blood. As long as the blood is warm, there is pain, but we can't feel that this one has pain, because in this, in the blood, there is life. That is also a different soul, so we don't have one soul, but we have millions of souls in our body. Let's come to the human body, and there we are. What should we do? So what we have done purposely, that comes more as a sin. And, unpurposely, still we have done, we did. And for that, we pray to God. We pray. And therefore, day before yesterday, I was talking about Buddha. And it is said that Buddha never ate meat at all. And when he went for bhikṣā, they called bhikṣā and bhikṣuk. That's why the Buddhists say the Buddhas and the Bodhisattvas. And so they go for bhikṣā. Bhikṣā means giving some food. One is called a beggar, the other is called a bhikṣā, etc. Different names. So, when he gets food, we go to one house and bring some food. Okay, vegetarian. But still, there is a how was in your food. When you go for milk, the milk was for the mother. And now, that's, you know, many people, they are coming to this vegan. And it was now 50 years, very soon will be 51 years, where I began my journey, and then Europe. And at that time, people, even many people, did not know what is a vegetable, really. And still, there once it, in some countries, they don't eat anything, plants, but slowly, slowly. Of course, not only me, but my work was very hard in these countries to make them vegetarian, vegetarian. Then after about 20 years, 25 years, someone said, "Okay, but what about that? You are taking milk." Away from the calf, the mother didn't say that humans should drink the milk. She only wants to have milk for her calf, her child, her baby. Also, the goat gives milk, but only for her little kid. Likewise, all creatures who are giving birth, they give milk. And others who give eggs, and in eggs, what is there? The mother gives that egg inside, is that it is her energy, energy, everything, and in that is her child will be, or baby will be, or the bird will be, the mother has given. Like, for example, the kangaroo. And the kangaroo is giving very little, tiny, like a worm, yes? And then taking care of it in the mother's body, nearby on the mother's body. And there it is like this. So again, life, where should I do? What should I do? Wherever I teach, I cannot drink this, I cannot eat this. So in that way, it is said that you will consciously, you should be careful, do not harm anyone. But without knowing this, what happened? For that, we have to do sādhanā. For that, humans are doing this. And they are doing the sādhanā. It means what we are making, for example, fasting. Fasting has two aspects. One is that because we eat too much, one day we will not eat. But others, they are doing. This is a very, very great spiritual journey. This is how we are doing the sādhanā. It's not a joke. You will say, "Swamijī, what are you saying now?" There are certain dogs, not all, but certain dogs there are. And I had one dog in my time. I was not a sannyāsī. I was a little boy going to school. I was with the holy Gurujī in the Jaipur ashram. It was in 1967 or something. And there was a dog, and the dog always wished not to go in. So he was sitting near the door. But that dog, on Thursday, Gurudev day, he will not eat anything. And what he's doing, if you give the chapati or something, we don't give them meat, anything. Our dogs are all vegetarian, mostly. So, giving chapati or something, he will take this bread and go somewhere in the corner of the ashram, and he digs this chapati in the earth so that the next day he will dig it out and eat it. Really, and similarly, there are many dogs I have known. By my bhaktas, that is one day every day he doesn't eat, but they are giving bread or milk or something. Yes? So, some creatures are there, got some mistake, came into the as a dog. Or, morning I told you the horse, no? It was today. What was the horse? And so, even the animals are giving the principle according to their living, and how nice they are. I have another very nice story, but this is—I am telling you—the eternal journey within thyself is also on the outside, which is running in us. It is in the brain and in our heart; this too is. Going through and through everywhere, but if you spoil the dog, then, of course, the dog becomes very fat. And the dog is so fat, someone told me, I think someone told me in New Zealand, Nurse, and there's a hospital. And now the nurse, who's saving, taking care of everything, they said, "What can we do? What can we do?" They are coming, ten people together, to lead up the patient. So now in America, they got a kind of crane, yes, in your, I think in your hospital here, I didn't want to tell your name, but you told me. So, can you tell me this? How is that? Yes, so there are some people, more than 250. Yes, they are. This is the body of the different, like the Maoris and different people. You see, often comes in the aeroplane, and when there are three seats and one is sitting in the middle, he cannot come in. The feet, hands, they're taking up, then we don't have place this side, and we don't have other side. Once it happened to me somewhere, and there were three seats, but only two persons were sitting. I was standing there, and really they wanted to take off, but I said, "What about my seat?" I have no belt, nothing, so it can happen like this. So that is all they are doing, like this: good health. But I'm going to the animals, to the, okay? And again, I was talking today with Elipar, today, horse. And did I tell you once about the horse? That I told here or in Vancouver, or in, no, no, there was a different one, in Kapiti, okay. That story I can tell, but you will be laughing. This is really, some people will be very angry, it will say now. It is. So let's come to the horse, you see. At home, my father had a horse, one, two, one, two, and so he was—he's a Brahmin Pandit, going to ceremonies there in that village, this village, and riding with a horse. There was, in place, now it's okay, but when I was little, there was no road, no bus, no car, there was nothing. So the horse was that. And then after, let the car free, and which was grazing here and there and coming back. And one horse, which was so nice, and my father always tells, "Bring her back," and so I was holding her and jumping quickly on her seat without any saddle. Yes, and sometimes I take the branches of the trees and beat her so that she will run. And she said, "But she is." But one day, I tell you, this is really a story I told many times. So when I came near the house, about, let's say, 100 meters, and I was beating her to run, and she didn't want to run. But anyhow, I said, so she was trying to go. And what I, I was of the age of 9 years, 8 years, that was. But the farmer's children, 9, 8 years old, they are more than our school. These children, they are nothing. Our Kiran is a very nice girl, she knows everything, but she cannot do anything. Makes sense. She's going, learning, all this and that. Everyone's, not only my Kiran, but the farmers, they know everything. Well, so the horse, she was trying to do a little running, yeah? And I fall in front of her, just in front of her, like this. And I can tell you that she, with both her hind legs, holds it like a, how do you call it, the brakes. And one hand was there, and second, her foot should have come exactly under my chest. And she held it in such a way, only about two inches, and put her leg like this. But she did not touch my body. Otherwise, I would not be here today. So animals, they have much knowledge and everything, but we don't understand them. See? So this was the, so dog, our dogs are the very best. Everything you can get, you know about dogs, everything. The cats, they are also very good, but sometimes they bring, kill birds and kill, anyhow, every animal has its mate. Now, there was a... I did not know, but someone told me this. One yogī, one master, guru. And there was a story of Śiva. And Śiva is the one who was not born. He just appeared himself. Only that one is svayambhū. It is a word called svayambhū. Svayam is itself, who is that creation. All five elements appear in him, and he became Śiva. And that's a "koham bahusyam." The sound came there. There is only I, one. And now I will multiply, and so the whole creation and everything, Śiva, and it happened like this. That's a long story. But one said, and it is definitely, except it was not eggs and others. But how many are there, as male and female? It's okay, there's no bad. But what is the difference between male and female? And there is a little difference, and big no difference. So the question was, it's there, that not only the mother has the breast for giving the milk to the child, but the father also has. And so all animals also, a goat, female and male. So the female is going to milk, and not that one, but it can. And so, if you are a human, a man, and you show your chest, you have the breast. So it means you are not a complete human, man. Yes. Now, God, I'm talking in the whole world, they will kill me, men will come. But it is not. Cows, buffaloes, everything. But only the one, and that is the horse. And the horse doesn't have this. That's called a horse, that is called the male. And that horse is very, very intelligent and has everything to take care of everyone and everything. So, like this, there are many things. Maybe I did not check all creatures that there are, which are eggs and fish, and they don't give them like this, etc. Birds don't have this. So this is a different thing, but it was for that. So, how are we taking care of ourselves and others now? So, the question was that ahiṃsā paramo dharma, ahiṃsā paramo dharma, the highest, the highest, but called the, very good, everybody, you know that. But now you say that I am not killing anyone and this and that, but there are different kinds of hiṁsā, ahiṁsā and hiṁsā. Ahiṃsā means non-violence, and hiṁsā is violence. Now, one day, the husband was not nice to his wife, and the wife took the knife to the husband's chest. Like this, but she holds it like this. He said, "No, no." He said, "No, ahiṃsā." She said, "Okay." If man is very cruel, or woman is cruel, or children are cruel, all like this, that's called the ahiṃsā or ahiṃsā. My dear, many times we do, sometimes you have some in the hair, some kind of creatures, you know, that's also. So now, what to do? Now, in our stomach, we have, you know, how many different worms in our intestine? Many. Who was talking, giving a lecture here? I didn't want to tell you, if every day you will put the water out, there are no germs. There, and for this, your intestine will be completely ill. We need that they are inside, and so, therefore, okay, once a week or once in three months or like this. That I don't want to tell, cleaning every day and twice, so you are only like a rubber. Rubber, rubber, Nally, yeah, rubber, Nally. So, how is that in our hands? You don't know how many creatures are in our palm here. And if you do not, then you can—I can tell you how it can be one day or two days with one finger. Try to do like this: your upper finger, like your eye, you will have infections there. This now, the Chinese have created a nice coronavirus, you see? It is a living thing, that is a living thing. So, how much are we doing? And therefore, we should first... Lord, we know, and you have created. We don't know, but for this we shall make a saṅkalpa, and we should do that Vadejavan Kriyā. And this kriyā may have many, many kriyās. And then I forgot to give them what, but it was only for the people of New Zealand. And so many, many people, there were about twenty, it was, or more. And slowly, slowly, it is like a beautiful lake is sunk. Water is slowly, slowly going down, and all creatures died. Only one, two, or three fish. Three fish are there, rolling here, with no water and nothing. That's it. But she, probably she will live there. Many fish are going deep into the earth. And I don't know how the rain comes; they are again there. So life is like that, so we should do the sādhanā. So, what is the sādhanā we do? There are many, many good things. First thing, the first thing is when you get up, say to thyself mentally or loudly, "I am human. I am human." Then you see the earth. Earth means our floor. Really, my father was doing. My father was teaching. My mother was teaching me, all our children. So when you get up from the bed, then you put one hand or a leg on the earth floor, or both hands. So, we call it Mother Earth. Is it Mother Earth or Father Earth? So mother is Earth. And therefore, we first worship the mother. And then, first, that I am a human. Second, if you have opened your eyes or light, then see some vision. Which visions you have today first, that will be in mind, in our brain, that kind of vision. Maybe your wife, you see her, or your mother, your father, or your master gurus, or other holy pictures. As much as possible, see first the face of the humans. Dog, cat, animals, this thing, toys. The toys are good, but don't bring the toys into the children's sleeping room. You can fill the whole room with this. But in the evening, when your child is going to sleep, they said, "Okay, now maybe we will sleep there," and we sleep there. Then he said, "Yes, teach that. Otherwise, you sleep with a dog or a cat from the plastic or anything." It goes in the brain, the thoughts. So animal is your animal. I told you my horse, she was so... I dream more of my horse now than my mother. What can I say? It's okay. Anyhow, animals, all animals are very good like this. But first, opening your eyes, look to that God's pictures: your mother, your father, your brother, your sisters, your uncle, your this, everything, good things. The face of the human, because we open our eyes, and this is another world, a complete other world. We were sleeping, and there are two steps: jāgṛt, suṣupti, and svapna. These are the three: we are awakened now, that is first; then we sleep, that is second; and we have a dream, that is third. But how is going about this? This is next time. So then see, maybe a tree. Tree is very good, some good things. Third, I can step my feet on the floor. This floor is for us, is earth, Mother Earth. That have our solid feet on the solid earth, Mother. And we used to say, "Mother, may I step on you?" Yes, really. And then we go, your father or something, but then we go to the water. And this is a very, very important point, and that is that when first in the morning, even on the bed, you sit up and first take water, or you touch the hand, touching the hand, water. You know what is great? We don't ask, but we have, and we say, "Ah, how nice." This is that Mother Earth. With that happiness and joy, the water is like an ocean. It is water. And this is Earth. This is the father and water balance. How nice it is, and then we go. There are different things, many, many. So we do the things. See the moon. Every moon, how it's moving. And day also. There are seven days, and on which day should we fast? And the first, all who are worshipping Śiva, understanding Śiva, then it is called the Monday, the first Monday, and that day they are fasting, and the fasting, there are two kinds of fasting, one is that we don't have breakfast, we don't have lunch, we will have dinner, or whole day, no breakfast, lunch, and dinner, next day breakfast, but some people, they have problems with diabetes. This is an excuse. You can eat your food as you like, something. Otherwise, some say, "I have a headache." When you cannot eat, then you have a headache, or you're very weak. Then, no fasting. But for this purpose, you should give this on that day, Monday, something, some seeds or anything in the park or somewhere for the birds. I saw it. Where was it? It is, I think, in Wellington. Oh, no, no... here, I think somewhere. I was going to my hotel where I'm going, and there's one part, and there all birds, pigeons are there. And I think some people are throwing the seeds at the park. It was here, no? Yes. So people are giving to the birds or other animals, and everyone, they dig. Similarly, now, many humans, we humans, have so many nice flowers and trees and like this, but very little we have the fruit trees. The fruit of bushes, and that if then we are taking and we are eating, the birds have no more, and all in the forest we have no fruits remaining, and they all chip it out, and so many they said it's too much, and this, so where... The animals have to eat, and that's why many animals and birds are coming to the village or the city. The city is a poison food. They are making something which is not good. They throw it out somewhere, and the animals eat it. Some mice also, and many others. So, oh human, if we eat fresh and good, can we also give our creatures something good? Water is also, we don't have proper. In the water which we have here, you have chlorine in the water, no? Yeah. And that is not good for the other birds, and this. And also, with this, they will not give the babies too much. They will not give the eggs too much. And the males also are not. So now, what they have is hybrid. So you are all hybrid-born. What you eat comes to us. And so hybrid, it means we take the seed, and we put the seed, and it will grow once. And next time, the seed is there, but there is nothing growing inside. That's it. And therefore, in Europe, we are doing very much what is called the seed bank. The seed bank, and if you have, but that seed bank which is not hybrid or not genetic, and I don't know here, you don't have anymore. You have here. We don't know if this company is only telling that they have. But let's get it very good. It will be luck, our greatest luck. But your government doesn't want. I don't know if it's truth or not truth. Someone told me in Brisbane that it was in Gold Coast, and the city said that you cannot give organic food to people to sell. Thank you. So they said directly, "We don't want you selling the organic." So go outside of your garden or something, you can sell it. I don't know what it told me. The second is that if you grow something organic, then your farmers and others are saying, "No, we don't want it because there are so many bugs." We are putting the spraying something, but other bugs come from the organic. And so, please pick. Finish this year. Nobody should grow here organically. And if something, then far distance somewhere, told me. But it is. One has sprung, another again coming inside. So this is a big problem. Humans have to come back. And what happened now, this illness? This illness has something: revenge from the other creatures. How is this? Somehow, they have talked to God. All who came to God are all creatures who are tortured, feeling. So it is said, there is, and there is not. God, Bhagavān ke ghar, there hain, andherā nahīṁ hai. It means, at God's home, or at God, it can be a little late, but not dark. And so, it's coming time to time: earthquakes, these, that, that. But still, the human cannot understand. And now, it's big, big problems. It will be soon. It has come. We broke the whole mountain. We dig the whole earth. We put the poster in the water inside. We take out coal for the water inside. This, this. So this is like our earth, and here is a mountain. Here is balance for the water, some kind of stones and so. But we go to water, and all water means we are lifting up. And one day, now very soon, the balance will be unbalanced. And what will happen? This earth, the whole earth, it will go like this. Yes? Where? In the ocean. And what will be there? Your child is beside you. Your darling is here. The husband, darling, is husband. But who will look at that? Only the fish will relax like this. And the birds, how long? Where will they sit? Therefore, oh men, we should do something. We do something. Otherwise, this is Kali Yuga, and Kali Yuga means the end. So this is what I am telling here today. The life. The life, what is that life? And in life, everything, from the ant to the elephant, and from the elephant to the ant. We are all together. Of course, we cannot protect every creature. We step on this and this and that, but for that, we pray. So prayer is for that, when we have done something wrong. We are fasting because we offer this. If we have eaten something which was not good. Many things, many things, because humans have. And therefore, the yogīs have such a discipline. And that's why Patañjali said, "Atha yogānuśāsanam." The first for humans is this, the first discipline. Take the discipline, and not for tomorrow, just now. Just now. Our discipline should be not tomorrow, just now. Atha is now. Atha is just now. Yoga, chitta, vṛtti, nirodha. Then the second point is coming. Yoga, chitta, vṛtti, nirodha. Yoga, yogī, we are yogī, yoga chitta, our mind, our chitta, our concentration, our brain, what is talking? So chitta, vṛtti, what is a vṛtti? And vṛtti is like this: here is a chocolate, here is ice cream, and today is a fasting day, no ice cream, this is also not good. Now, what is that? In the evening, when I break my fast, I will first eat ice cream. So this is the vṛtti, what you are looking for, what I am looking for here, but my thoughts are somewhere. That is vṛtti. Aṭha. Atha yoga-anuśāsanam is the first. Second, citta. Citta means our mind. Chitta vṛtti nirodha. Nirodha means control. Nirodha, atha, yoga, vṛtti, and what? When these are under control, then you are a yogī here. And what? I will open the door, and the Seva Devī brought very nice fruits here and is eating. Our vṛtti, what is our vṛtti? Okay, we will go, and still we didn't say that we are eating, but I have to go to the bathroom, toilet quickly, but there is so nice, one nice grip, while going there takes one grip. So there is a vṛtti, that vṛtti should not be there. Control, control... That is called the eternal journey within our self and other creatures. Control our inner self. Not on the outside, okay? And so, citta vṛtti nirodha. Chitta vṛtti nirodha. Nirodha means control. Control everything. If we can control, we are great. Then, further when we will go into all yoga practices, it is very easy. But the first two steps are very hard. And when it is said, Rāja Yoga, and Rāja Yoga, it is said, oh, Rāja Yoga. But what is a Yama, Niyama? This too is very hard. We are in Yama, Niyama; we are in canalization. Yes. Reading, talking, and learning are very nice. But where is that? That is Yama, Niyama. And Yama means also death.