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Part 1: A New Year's Reflection: Purpose, Dharma, and Inner Knowledge Hari Om, Śrī Dīp Nārāyaṇ Bhagavān kī Jai, Devādhideva Deveśvara Mahādeva kī Jai, Satguru Svāmī Mādhavānandajī Bhagavān kī Jai, Alak Purījī Mahādeva kī Jai, Satya Sanātana Dharma kī Jai. Good evening to all dear friends, sisters, brothers, yogīs in their life, and all others in yoga centers, schools, ashrams, and all those striving diligently for good health and good living. This year, which we are still in, we have passed through many experiences. Today is its last day, and tomorrow we enter the new year. We wish everyone a very happy and healthy new year. First today, our Yoga in Daily Life teacher and a sannyāsī svāmī from the ashrams of Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī's holy Gurujīs, Devapurījī—that is, Svāmī Nirañjanānandajī from the Czech Republic. For many years now, he has been in India, in Bhagavān Dīpnārāyaṇ Mahāprabhujī's ashrams. He is very accomplished and has learned a great deal. He will speak today. He speaks very good English, but I would suggest he read in English as it is used around the whole world. Our dear Svāmī Nirañjan received sannyāsa from me and serves in Om Ashram. Please, Nirañjanjī. My humble praṇāms to the Guru's Lotus Feet and to the entire paramparā. My humble greetings to the Lotus Feet and the whole paramparā. Dear Guru brothers and sisters all around the world. As Svāmījī just mentioned, this year is ending. This year was very challenging for all of mankind. Human life is always a challenge, because that is actually the purpose of the evolution of the soul. But as we humans create more and more pressure on Mother Earth, we receive that pressure back—the karmic pressure, also for the whole of mankind. This danger of corona is all around the world. It does not select any country, caste, or religion. In a way, it is a new type of challenge because it is worldwide. It challenges life and death, which is a very serious matter, and so it leads all humans to certain thinking: what is the purpose of our being here? Especially Western society is quite shaken by all this, wondering what is going on and why. This is because Western society became so consumer-based, so far from a natural type of living. Our life philosophy is less and less religious. People make money just to spend it, just to buy some sort of temporary enjoyment—enjoyment for a few moments, days, or months, and then we have to buy a new one. Recently, I heard a speaker in India joking about Western society. He said, "You know, they work five days like donkeys and then enjoy for two days like monkeys." It may not be easy for us to digest something like this, but it is very close to the reality for a large part of the Western world. Millions of people in the Western world no longer know anything about the real purpose of their life. This leads to selfishness, to the enjoyment of our own capabilities and possibilities. That selfishness happens at the expense of others, and thus we create hiṃsā—that means violence—because we have lost the foundations of Sanātana Dharma. Sanātana Dharma originally is the foundation of all religions around the world. It is the basis of all religions in the whole world. But as God becomes less and less important for many people, we lose the knowledge of unity. We no longer know that all living beings—all humans, all animals—are all connected with one God, one Paramātmā. The more the individual soul thinks, "I am the only one in this world, and I will take all the pleasures," the more we create suffering for ourselves. We kill animals and make money in ways that harm others. Then it is necessary that the karma comes back. Lucky are those who understand the principles of what is going on, those who follow the principles of non-injuring, non-violence. As Svāmījī has spoken recently several times, it is going to become even worse, unfortunately. Because the feedback of karma does not come immediately; there is a certain delay. We have already done enough, and it will all come back. The right way is to follow the rules of Sanātana Dharma, of yoga, of true religion. All ethical teachings and moral rules are based on Ahiṃsā Paramodharma. We are very blessed that our Gurudev is the living embodiment of the principle of Sanātana Dharma. So we do not need only to read in books how it is in theory; we have a living example and inspiration of how it is in reality, in daily life. Over these 50 years of Viśvagurujī's seva to mankind, it is always very touching and inspiring to see how deeply Svāmījī is involved in helping other humans and living beings, because there is real love behind that. It is very real, not just something to show on the outside. Just in these last days, during the earthquake in Croatia, Svāmījī was speaking to so many people there on the phone. It was always very deep, personal communication; he was very concerned not only about our disciples but about all people in the affected areas. Having the example of our Gurudeva, we should think about the well-being and goodness for all people and all living beings in this world. As this Kali Yuga becomes more and more tough, it asks everybody to take a position, to take an opinion. It is no longer a period to stay neutral, to just not be interested in what is going on. We need to decide for ourselves what our path is: how we will think, speak, and act; what the effect of our deeds and thoughts on others is; and how we can withstand outside pressure, because many times what is going on can be injustice. We should receive what is still coming with an open heart and open mind, with positive thinking and true effort to help this world and use this opportunity on our spiritual path. Gurudev will surely help us go through this. With this, I am thankfully giving my praṇāms to Gurudev for his 50 years of service to our Western society, and requesting that his light, inspiration, and protection will continue to follow us through our whole lives. Thank you, our Svāmī Nirañjanānanda. He has lived in India for many years and learned a lot about Indian knowledge, way of living, how to eat, nature, the forest, and knowing the difference between this and that. He spoke very nicely. Thank you very much. As well, we have our dear Svāmī Umāpurī. She is also my disciple, of Mahāprabhujī, Holy Gurujī, Devapurījī. For many years, she has been with me, working with our yoga and life. She has been with me for many years, works for Yoga in Daily Life, and continuously guides and leads people on the path of Yoga in Daily Life in every different way to bring health, peace, harmony, etc. Many of you know Svāmī Umāpurī. Today is the end of this year, and she did very much work for many, many people in many countries. She has experiences from this year—what happened—and I think she will give a glimpse of her thoughts. Adieu. Oṁ Dīp Jyoti Parabrahma, Dīpaṁ Sarve Mohanaṁ, Dīpana Satyate Sarvaṁ Sandhyā, Dīpaṁ Sarasvattham. Hari Om, dear friends, brothers, sisters, for us all, this past year 2020 was not such a good year. In some way we know; I do not even want to speak out the name. Everybody has already had enough of it. But in one way, we are very happy that now our dear Viśvagurujī is healthy. We do our best to keep him protected and healthy. There was a lot of fear this year about how it would be, and it was unbelievable how it would be with Svāmījī. So this 2020—now tomorrow we will write already 2021. Actually, for us, we celebrate the new year at Guru Pūrṇimā. When we all bow down to our Gurudeva, then the new year, the spiritual year, begins for every disciple. But this 2021 is on the calendar according to this area where we are living. Other countries are different; India and China, I think, have different calendar years. To continue on our part, it is our primal duty to do our seva as much as we can, with every possibility that we have—done with our mind, done with our material things, done with our thoughts, speaking with our goods (what we have), and with our words. Everywhere, not only to one person, wherever there is a need, we try to help. Even if help is not asked for, we know and can feel who is in need—not only humans, but also animals and the whole of nature. Not without reason is it said the water is holy, the tree is holy. Those ṛṣis and yogīs knew what was coming in the future. That is why to respect it in that way, to see that this is truly a holy thing. We know what water means when we do not have it, what trees mean when they are not there, and the price of trees when they are no longer there, and the price of nature when it is no longer there. This is one thing. Svāmī Nirañjanapurī spoke very nicely about ahiṃsā. For me, ahiṃsā means more than just non-violence. Ahiṃsā means, for myself, to give up my own longings—to give up your own longing for position, power, for anything. Svāmījī always says, "Give, give, and give." But only those who can give, have. And it is free of disturbances in the mind, without rāga and dveṣa (like and dislike). What we observe here in our society is so much like and dislike, and so much want and want and want and want. We cannot proceed further if this is in us. You can pray day and night; it is just for nothing. Better to sleep. So this is when we think of this next year. If we want to make a saṅkalpa, then we should try to get rid of this rāga and dveṣa and come to equal vision. We need not immediately become a saint with all these qualities, but at least these two things—it will also always be that we feel somehow attracted to special people—but at least do not show it. Do not make a face. We know how not to use the words, but one can see; the body has its own language. And speaking behind the back, or backbiting, blackmailing, and hoping that person will fall into a deep hole inside them—this is the last of the last things we can experience, especially when we work with other people. In modern times, they call it—how do you say?—mobbing? Bullying? I did not understand what this word means until I recognized it: "Aha, this is this," and now I understand. So these things are not good. Then we can speak about non-violence, about ahiṃsā. We are on the right path if we manage this. This would be a good saṅkalpa for next year; then we can start to pray. Before we manage this, I think our prayers will go like oil in the sand. Then the coronavirus has an easy play. Thank you. And who believes in this year, 2021? We cannot forget what is behind us. We can try to forgive, but how to forgive when we lost someone dear? Many are suffering, and they suffer in hospitals. Many will suffer. But in that way, we can pray to our Gurū Dev, to our Paramparā, to guide us on the right path, to protect our Guru Dev. To protect our Guru Dev. Thank you all for your very nice words—many things, not only one. Good evening. Dobri vecher. Once more, to all the sisters, brothers, yogīs, yoga teachers, and all other people of the world. We are all one. Maybe one is tall, one is little; it depends on the differences in how people are living, but it is the human. Maybe the difference is height or some color, but reality is the one. It is said there is past, present, and future. The past is past; it is gone. It will remain only a memory, but it is gone. Then the present—the present is the present. We are counting the years, months, days, even minutes. So what should we count, and what can we not count? The future is not here. The past is gone. But the present is just that, the present. We do not know when it will happen. We know that just now, about two years or two days before, no one knew. Even our knowledge and our science—why did they not tell us, "Please be ready; there will be an earthquake"? And where should it be? When should it be? They should tell us, "Please be alert and go to another place." Science said, but after everyone said everything—how strong it was or not strong—now they tell everything, but it is already past. We are only left with unhappiness. But what to do? It is gone. But in ancient times, before the Vedas, they talked about the earthquake through Jyotiṣa: that year, that month, that day, and that point. That is called, for example, when we make our house—making the house—and we call that the earth breaking. That means the earth, Mother Earth. Whatever we are working with, the earth is mother, and we are making problems or no problems, etc. We are children of that mother. Therefore, in the Jyotiṣa, those great yogīs, sages, sādhus—not only in India but also in many other countries—but they do not come to us, and they do not talk with us. They know who they are, and they are watching. Even they are householders, but all are not that. Maybe the mother or father knows about this, and if one will tell that, then and there it will happen. The one couple will say, "Ah, stupid. Okay, you are thinking this and that." Therefore, those friends, people who know very well, they do not want to tell. So they are on that; they know what is happening. And if they will tell and there is no earthquake, then what will people say? And if it happens, what will people say? So it is that we have to learn. And this knowledge that we have is inner knowledge. The science is, but it is outside only. The jīva's ātmā, that is not. If it is a college or university or anything, even the many birds—they know what is happening. These birds which are around our house, and other animals—the cats, tigers, snakes, cows, etc.—they know. Dogs know very much. Yes, dogs know very much. And a little tiny ant, they know about two days ahead. They know what will happen. So all these ants take their eggs somewhere on high ground, where the water will not come. The ants take the eggs of the ants and bring them to a height, sometimes on the trees or on a high hill, etc. Similarly, the animals which are in the forest, the free. Part 2: The Knowledge of Svara and the Sacred Dawn Even cats and dogs, our domestic animals, become very nervous. They move restlessly from place to place. They know something, but we humans cannot precisely say, "Yes, it will happen this minute." However, those who possess yogic science can. This science relates to the śvāsa—our breath through the nostrils: the left, the right, and both. This breath reveals everything that is happening, and it originates from the Jīvātmā. In the books Yoga and Daily Life and Kundalini Yoga, I have written about Svara Yoga. This Svara Yoga is a very subtle science. It is not merely physical exercises, āsanas, or prāṇāyāma; it is knowledge of what is occurring. First, one must become alert and aware of one's growth. This begins at dawn, before sunrise. That early morning time is when the svara begins. This Svara Yoga encompasses your entire being and is meant for all, though many cannot understand it. We call this first period Brahmā muhūrta, the time of Brahma. It is the early morning before the sun or moon rises. Those who awaken and rise at this time are great souls. Those who do not—especially those who feel like sleeping more deeply as the sun is about to rise—it signifies that, although human, they have gone deeper into ignorance. Every animal and creature awakens early before sunrise. There are three kinds of creatures: those in the water, active with their energy; those that work only in darkness; and those that, as the sun rises while it is still dark, go underground or under bushes because they cannot live in the light. Gurujī always said this: animals and birds all rise early and sing. "O man, you are sleeping. You are lost." If you are tired from working or driving until midnight, you may sleep after sunrise, but that early morning light is amṛta, divine nectar. Those who sleep through it are lost, for time does not stand still. Svara Yoga gives us this knowledge, though you cannot learn it in a week or a year, but over several years. Then, you will know—though you may not tell others—the exact day and time you will leave your body. Those connected through Svara Yoga, like disciples and masters who are true friends, share this understanding. There is a bhajan of Mahāprabhujī about this. Mahāprabhujī was near Kāṭhū, where Holī Gurujī was. At Brahmā muhūrta, Mahāprabhujī was sitting, usually in meditation. Even when writing or seeming to sleep, it was a state of yoga nidrā. He wrote that book long ago, perhaps before my birth, with the mantra Brahma Mūrta. People do not know it; only yogīs do. One should learn this bhajan daily. It is very good: "Yogī Janakī, yoga nidra. Vīrla sant, Jan Manire." Very rare (vīrla) yogīs understand what true yoga nidrā is. Other so-called yoga nidrā practices happen in the afternoon. People have lunch or dinner, then gather in a garden, under trees, or in a hall with air conditioning for comfort. They lie down, and the teacher gives instructions: lie on your back, close your eyes, relax. After five or ten minutes—having eaten well, drunk water, juice, or ice cream—the teacher says, "Relax your whole body from toes to head and head to toes. Feel your body. Do not sleep, but do not stay awake with open eyes. Just be thyself." Within seven minutes, one after another, they drift off. It is like frogs near water: one starts and others join. All the practitioners lie there like waves in the ocean. When we sleep, we pass through Jāgratā (waking), Svapna (dreaming), and Suṣupti (deep sleep). We move from waking to deep sleep very quickly. Someone may snore due to the śvāsa nāḍī; they may snore for five hours constantly without knowing it. A neighbor's snoring might even get louder if others clap. This is a state of lazy inner peace—a relaxation to release tired energy. Sometimes breathing through the nose is insufficient; the body expels more, so the mouth opens. The vocal cords engage, a wife gets angry, moves to another room, or tells her husband to sleep in the kitchen. He replies, "I am not snoring; you are." This is the play of time. Within our practice, Īśvara guides us in a spiritual direction. Of course, during Corona, our bhaktas cannot gather. Many Swamis and great beings with many disciples—some with two thousand, some with two—are restricted by government orders to small groups. Not in ashrams, temples, or colleges. Many gurus and yoga teachers cannot hold sessions, and it feels like everything is vanishing. What are they doing now? In previous years, a lecturer would speak to a large crowd, and everyone would laugh together. Now, they sit in a glass cabin, as I do. We see people for only two seconds when they laugh on a screen, just a picture of a face, gone quickly. Everyone laughs, but it is fleeting. This is not right. Truth is better. Similarly, Sarvahitā Āsana comes from Svarga (heaven) through the Iḍā, Piṅgalā, Suṣumṇā, and Vajranāḍī. The Vajranāḍī is like the central pillar of a building, the strength for the whole body, running through the spinal column. If something breaks in our spine, we cannot move; the pain is unbearable. That power is Vajranāḍī. You must have this Vajranāḍī. It runs from the toes—all ten toes: first, second, third, fourth, fifth. The Vajranāḍī is between the big toe and the second toe. There is a point there called Guru Kṛpā. The power of Vajranāḍī and the touch of the toe have potency. This, too, is part of Svara Yoga. That is why everyone seeks to touch the feet of gurus. If not allowed, they plead, "May I just touch your feet, the nails of the big toes?" These two toes, right and left, represent Śiva-Śakti power and energy. It is very good. This is what we have sourced. Just now I was thinking before I spoke. My Ātmā said, "I am Maheśvarānand." What are you saying? When he began to speak of Nirañjana, and then Umapurījī was talking, I felt I had to say the same. But then I realized: duality. It is said: past, present, and future. Where are you going? The past has passed. The present is a gift. Stay always in the present. Even when the body is gone, the ātmā, the soul, remains one. Animals do not count time; they simply know they are living. But we count every second, minute, day, month, year. We are the counters. Where is the counter? At the railway station ticket booth. We try to satisfy ourselves with this counting, but tomorrow they may say, "I don't want to talk about yesterday." Last year's money is finished; this year I have none. This is the cycle of sleeping and waking. In Svara Yoga, there is something about Guru Mahāprabhujī. What is Mahāprabhujī? When he went to Brahmaloka, he was there as Satguru, a great being, antar jāmī (knower of the inner self). Sometimes Holī Gurujī would sit in his ashram room, telling his mālā, and suddenly remember Mahāprabhujī. Holī Gurujī said to him, "Why, Mahāprabhujī, did you go? I am alone." A yogī of Śivarī Yoga knows everything—āsana, prāṇāyāma, and more—even torturing the body with exams and practices. Big or small, one day it is all gone. But Svara Yoga begins from the early morning, Brahmā muhūrta, the time of Brahma. That is essential. My dear, I must speak and come back, so we will not count anymore. This year is finished; we close the book. What the new page holds is not yet written. We count from midnight, but Jyotiṣa (Vedic astrology) counts from sunrise. From sunrise to sunset to sunrise again is 24 hours. We still have our old grandfather year, who says, "In the morning, I am gone," as the new one awakens. Let us wish for ourselves this new year—twelve years have already passed. We are happy to have lived here. Those who are here are still living without problems, knowing our lives are different, each one's life, as we enter the new year. We will count again from there. You know, long ago, people counted using marks for gods, goats, and sheep. When shepherds brought goats into their pen, they would count: one goat, two goats, three goats, making one line, two lines, three lines, then doubling them. A person knowledgeable in Jyotiṣa created a science to move beyond this. He said there are only nine numbers. How to go further? Create zero. So, everything goes through nine. Even our mālā has 108 beads: it is based on nine, with a sumeru bead representing zero. From zero comes ten. So: 1, 2, 3, 4, 5, 6, 7, 8, 9. There is no ten; we make ten as zero and begin again: 10, 11, 12, 13... All science and counting came from this. It was a ṛṣi from India, a yogī, who created this. All for yoga. So, my dear, enjoy this night. The grandfather year is departing. We should be happy. We worship and make a nice festival for our departing year, and welcome the new one. I wish you all the best, and we will talk further. It is very nice. Guruvār meṁ cālun sādhanā ke ādhār, Gaṁbhū Siṅgh. Lokalāj sab pīṛ ke bandharī, lokalāj sab jāt ke gayā bālpana. Ke beragan be, sā Guruvār meṅ cāluṅ sā... Prana mukta-bhara-bhattam mako pram anandamesh, pram anandamesh kuru varame jalun saunadesh. Antara yāmī me jāluṁ, sa unadeśa unnivo deśame akhanda ujālā jānda surajānā ileśa. Unnī vodeśame akhaṇḍa ujālā jāndā surajā nahī zeṣṭha Raṅganarūpa anupānadī... Na hi pañcherāṅkana leśa, na hi pañcherāṅkana leśa. Guruvara me chālu sau na deśa, antaryāmī me chālu sau na deśa. Āgama ādeśame santabhīrāje, parambharādeśa univode same amiya charatāhe. Satta Guru Indra Suresh, Satta Guru Indra Suresh, Guruvara me chalun saunadesh, Sridhi pagaye bada esamana bhave, fir nahi janam adharesh. Sridhi pagaye bada esamana bhave. Fir nahīṁ janam ādhāreś sadhāra sināsana apavīraje, sādhanā sināsana apavīraje, esāvo begamma deś, esāvo begamma deś. Guruvara meṁ caluṁ sauna deś, antara yāmī meṁ caluṁ sauna deś. Dhāra ke vairāga nāvesh, dhāra ke vairāga nāvesh. Kuruvāra jālu saunādesh, antaryāmī me jālu saunādesh. Om Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Śrī Devī Śvara Mahādeva Kī Jai, Śrī Svāmī Madhavānandajī Bhagavān Kī Jai, Viśva Guru Māmāne Śvāsīśvāme Śvānandajī Gurudeva Kī Jai, Satya Sanātana Dharma Kī Jai, Mahādeva Kī Jai. Om Śāntiḥ Śāntiḥ... Bless you all. New Year’s blessings to you.