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Part 1: Yoga: The Science of Body, Mind, and Consciousness We are very fortunate tonight to be in the presence of two Mahāmaṇḍaleśvaras. Mahā means “grand,” and Maṇḍaleśvar refers to those ācāryas responsible for a vast spiritual area. I have only just met Svāmī Jasarājī, but I have known Svāmī Maheśvarānanda for many years. We have come across each other at conferences, including the Australia Conference in India recently. We are cousins of yoga, drawing closer and closer. A little singing is good—it recharges the battery. This morning I spoke about chanting: kīrtan and bhajan, japa and meditation. You were chanting last year as well; very good. We are celebrating Svāmījī’s coming here for twenty years. The whole practice is to arrive at that point of silence, and from that silence, without altering it, develop a process or trayā. I was reminded of a lesson in yoga practice while looking at photos of the stonework of the Om Āśram in Jadan, Rajasthan, where I stay. Right in the centre of the Om is a small dome with eight carved stone beams, each twenty‑four feet long and extremely heavy. When they had to set them in place, cranes could not get close enough, so two cranes held a beam between them. Lowering it had to be done with a hand‑operated chain, moving neither too fast—which would unbalance the other crane—nor too slow, or it would never move. One must find that place in between. Many lessons come simply from being in Svāmījī’s āśram. We have horses. In one bhajan, Svāmījī spoke of placing the bit in the mouth of the senses to control them. But you don’t do that by force; you approach the horse slowly, earn its confidence, and then gently put your arm around its neck. Once, a local taught me how to shoe a thoroughbred stallion: you hold the hind foot between your legs, trim it, and drive the nails. The horse may start to fidget, but you must not let go—otherwise it becomes much harder. On the spiritual path, there are times when you feel disturbed, or doubt arises, or things churn inside you. Siddha Purījī, listen once more. There is a scientific explanation of prāṇāyāma, iḍā and piṅgalā. For example, when we sit, one side feels cold and we adjust our legs. Then comes the jīvātmā. Many practitioners sit every day with more pressure on one buttock; the buttock is stronger on one side. A simple stick can serve many functions: if you have back ache or itching, you can use it; when listening to the master, yogis often sit with a stick like this. If your knee is not properly aligned and you feel pain, you can place this daṇḍa here. And when practicing prāṇāyāma, you use it in a certain way. We held an Āyurveda and Yoga conference in Sydney with Svāmī Sanyāsanānjī, who has done years of research on prāṇa and prāṇāyāma. It was beautiful, though I am sure it was not recorded. [Now a salutation is offered:] Brahmānandaṃ parama sukhadam kevalaṃ jñānamūrtim, dvandvātītaṃ gaganasadṛśaṃ tattvamasyādilakṣyam, ekaṃ nityaṃ vimalam acalaṃ sarvādhisākṣibhūtam, bhāvātītaṃ triguṇarahitaṃ sadguruṃ taṃ namāmi. Deveśvara Mahādevakī, Mādhava Kṛṣṇa Bhagavānakī, Satya Sanātandhara. Salutation to the Cosmic One, salutation to our holy lineage, Satgurudev. Good evening, dear sisters and brothers, Mahāmaṇḍaleśvar Śrī Jasrāj Purījī, my dear brother Sanyāsanānjī, Anumaṅgirījī, Gopāl Purī, Prabhācārī, Lakṣmaṇ Purī. We have come together to multiply spiritual energy. Yoga is the science of body, mind, and consciousness—a blessing given to humanity for physical, mental, and spiritual well‑being, and for the protection of the entire planet and every creature. A yogī realises: “Viśva prāṇī merī ātmā hai”—all creatures in this world are my own self. Ātmā Sohī Paramātmā: that ātmā is the Supreme, the Highest One, the Cosmic. Every being carries the light of that one Supreme. This knowledge was given by Sadāśiva, Svayambhū Śiva; yoga is thus one of the first sciences of knowledge. In the endless space, we do not know the beginning or the end—that is Ānanda, the Infinite, while we are the limited ones. Within this infinite space resides consciousness—Param, Truth, Light, God, Nirguṇa. Consciousness is within space, not space within consciousness; therefore we say cosmic consciousness, not consciousness cosmic. Space is like a mother’s body, and we call it the Cosmic Mother. Consciousness is like an embryo in the mother’s body, and that we call Hiraṇya Garbha—Hiraṇya means gold, Garbha embryo. This consciousness in the lap of space, in the cosmic self, takes the form of a golden egg. (At Easter you see rabbits and eggs—a symbol of the consciousness, the light, the life, the Svayambhū.) It is also the symbol of the Śiva Liṅgam, the form of the entire universe containing consciousness. Yoga is that energy, that tattva, which unites, harmonises, and balances both space and consciousness. It is known as Yoga Śakti. Bhagavān Kṛṣṇa said to Arjuna, “Time after time I manifest myself through my yoga māyā, through yoga śakti.” This is the oneness expressed in the declaration: eko’haṁ bahuśyāmi—I am one, and I shall now multiply. In that consciousness, śūnyākāśa, there is balance, nothingness, no movement. God is endless, and His glory is endless. Does God have a wish? We say, “Thy will be done, O Lord.” That consciousness is the embodiment of Śiva. From that śūnya, from nothingness, “eko’haṁ bahuśyāmi”—I am one and will multiply—begins with the resonance Oṁ: A‑U‑M, Creator, Protector, Liberator—not a Destructor. Sometimes people say Brahmā is Creator, Viṣṇu is Protector, and Śiva is Destructor. No: Śiva is not a destructor; He destroys negative energies. In English, G‑O‑D: Generator (Brahmā), Operator (Viṣṇu), Deleter (Śiva, who deletes at Mahāpralaya)—Deleter, not Destroyer. That sound Oṁ creates a resonance, a taraṅga. Imagine a calm, beautiful lake; throw a small stone—it creates countless circular waves. Similarly, one wave after another, the universe appears as a golden egg. This resonance is individuality. As the sun rises, the first sun‑ray, called Uṣṇe—Uṣā—is difficult to catch. Modern technology has made things easier: with telephones we can talk anytime, but yogic telepathy would be misused by humans. So there are twenty‑four siddhis; according to some, the complete incarnation of Brahmā possesses all sixteen Sola Kalā, the highest siddhis. People ask, “Svāmījī, which kind of siddhi do you have?” I say, please don’t ask—you will be disappointed. I have a siddhi: eating well and sleeping well. A siddhi is a Māyā. There are two kinds of māyā: the material illusion that tempts us in the wrong direction, and, when we rise to the spiritual level, siddhis that can appear—making things materialise, causing a plant to burn by gazing. But a person who uses siddhis for demonstration, for ego, will be lost and will never reach a higher level. Therefore, many saints and gurus do not say they have siddhis. Once my Gurujī came to Europe; someone asked, “Gurujī, how many siddhis do you have?” He replied, “A billionaire doesn’t count his money every day.” Now look at the jīvātmā, the individual soul. Jīvātmā is a mixture of ātmā and the non‑real. Ātmā cannot be cut by any weapon, burned by fire, drowned by water, or taken by death: “Ātmā jise śastra kāṭe na agni jalāve, bujhāve na pānī na mṛtyu miṭāve.” It is like space—the cosmic consciousness, the highest one. Just as you cannot scratch space with a stick or pierce it with a knife, so the Ātmā remains untouched by any action or sin. The jīvātmā, however, is the one that suffers, is born, and reborn. Bhagavān Kṛṣṇa told Arjuna: “Therefore, Arjuna, practice yoga. Through yoga, attain this higher consciousness.” Arjuna asked, “Lord, if I practice for a hundred years and still do not achieve my aim, what happens to my practice when I die?” Kṛṣṇa replied, “You will be born again on this planet in a good human family, and from childhood your interest will awaken to practice yoga or spirituality.” So practice. But how to live long enough to realise the aim and remain healthy? Āyurveda says: “Pahalā Sukh Nirogī Kāyā”—first happiness is a healthy body. The happiest person is not the richest but the one who can eat anything and digest everything. As the great Kabīr Dās sang: “Man Bhai Rakvalo Nai Kino Thari Chiriyo Chuggai Khet”—O my mind, you did not guard your farm, the birds have eaten the crops; now you cry, but it is too late. Similarly, when illness comes, we lament, “I should have practiced yoga.” A healthy person does not know illness, but when problems arise, we understand what health is. Health is not everything, but without health everything is nothing. Therefore, first concentrate on good health through nourishment and movement: solid, liquid, and air are nourishment; good society is nourishment, bad society is bad nourishment. Then we come to prāṇa. Sanyāsanāñjī explained scientifically about prāṇa—a glimpse that would take a whole weekend to complete. In this body there are 72,000 nāḍīs; 72,000 rivers flow, some very deep. Three are major: the central channel, carrying the cosmic light through prāṇa. The soul and prāṇa are hard to separate; when someone dies, we say “prāṇa chhod diye”—the prāṇa has left. The jīvātmā, born in a physical body, begins to accumulate karma, like a snowball gathering dirt. A child is born pure. There is a song: “We are children, we have truth in our heart; that is why God loves us more.” Through bhakti yoga, trust and devotion, the dust falls away and you become a beautiful white snowball; light increases. So feel before the Soul of God as a little baby. It doesn’t matter if you are a president or a minister. A mother told me a beautiful story: the emperor Akbar, a great ruler of India, lost his mother. He was already old, yet he wept. His courtiers said, “Your Highness, you have everything; you are grown with children and grandchildren. Mother died—sadness is natural.” He replied, “You don’t understand. My mother used to call me Aku, not Akbar. Now there is no one in the world who will call me ‘my Aku.’” Such is a mother’s love. Similarly, before your parents, before God, we become small and loving. Thus, life is a karmabhūmi for humans. Animals mostly work out past karmas; humans both pay back and collect new karma, good or bad. This body is given for that purpose. Let us remember: “Ajar mahātar nadīyan chale, lambī lambī khāī”—deep rivers flow within this body. Guard the farm of your mind, practice yoga, and move ever closer to the One. Part 2: The Journey of the Soul: Karma, Mind, and Liberation Karma will leave no one free. Karma will come back. So, the soul is a bundle, a bowl of our karmas. On the day when all negative karma will be purified, then this white snow, what will happen? The sun rises, and it will melt into the sun. That will come—ātmā jñāna, near God—one day. Karma is done through four things: tan, man, bachan, or dhan. Tan, man, bachan, or dhana. These are four ways to do karma through your body. Don’t hurt anybody. If you can’t dry the tears, don’t become a cause of the tears. Don’t cause tears for them. Don’t speak harsh words to them. When you are injured with a knife, this wound will heal again after some time. But when you are hurt by words, that wound will remain lifelong in your heart. That disappointment, that anger, that hate, that jealousy—close your eyes, and you will see how many wounds you have from childhood till now. But the words of the saints, Guru Vākya, Guru Seva, that is a remedy, an ointment to heal this in you. As long as wounds are there, there is a tendency within your subconsciousness, and that is called revenge. And many people’s blood is boiling in the fire of revenge, to take revenge. But you know, revenge does not bring peace. With guns, with war, we cannot bring peace in the world. We can bring peace to the world from the love of the very old film in India, made I think about fifty years ago or more, Mother India. In my life, I have been to the cinema hall three or four times. You know what is Gaṅgā? The holy river Ganges in India. And Prem means love. Let’s flow with you the Ganga of love. Wherever you come, you bring love, not hate, not anxiety or fear, not a threat, not confusion, but love. Love melts into one place, and then your soul is breathing better. Your soul says, “I get better oxygen. Let’s flow with you, Gaṅgā of love.” On your path, if any weak or meek person comes, a needy person comes, or another one, it doesn’t matter, Sab ko gale lagāte calo, hug everyone, that’s it. How nice is the song? The Mother India song. Jyoti se jyoti jagāte calo, prem kī Gaṅgā bahāte calo, rāha meṁ jo āye dīna dukhī, sab ko gale lagāte calo. So, then, first karma you can do through the body. If an elderly person or an ill person is coming, you can stand to one side and say, “Please, you go first.” Or you stand up and let others sit. Often in an airplane, a disabled person comes, and the hostess announces, “We need one front seat, please, if someone can move to another.” Many say, “I paid for my ticket and my seat.” But there are good-hearted people like you. They say, “Of course, please, we will sit.” A few hours, if you can sit straight like that, doesn’t matter. But you know, maybe this person will not say thank you, but his Jīvātmā, who is sitting inside, will bless you. We need a blessing. We said, when you give food to the hungry person, may this person not tell you something good. But his stomach will bless you. Arre, ātmā toh āśīrvād degī. Tumhare andar ātmā, your intense time. That will bless you if you give someone hungry one to eat; it doesn’t matter if it’s a human or an animal. Tanmātra, second is mind. Man, manalobhī, manalālacī, mancancal, mancor, manke māṭenā calye, gharipālakman, or manalobhī—the mind is greedy. Manlobhī, manlālacī, and the mind is a very… What will happen to the greedy person? Also, greed. Mana lobhī, mana lalacī, mana cañcal. Very restless. Very restless. You go shopping to buy curtains with your husband. And there are so many curtains hanging to choose from. And you say, “This one is good.” The husband says, “This one is good.” You say, “No, this is good, perhaps.” Husband says, “Oh yes, very good.” But perhaps that’s good, you know. We can’t decide anything, Cañcal. Man is chanchal like a fish in the water; you can’t catch it. You can’t catch the man. It is like trying to catch a fish with your hand, or trying to catch your mind. Man lobī, man lālacī, or man cañcal, man cor, and the greatest thief in your body. Man is the biggest thief, stealing everything. So these four qualities of the mind are negative. Lobhī, lālacī, cañcal, and cor. One story, you know, you were lost in it. Everyone was laughing. He explained something nice, scientifically. All begin to think, “I will practice prāṇāyāma tomorrow.” And it is, when in a night the left nostril is closed, you turn to the right. On the left side, it will open, and when the right is closed, you can turn to the left side. It is said, “Yogī, when we sleep, yogīs awaken, and when we awaken, he is sleeping.” So it means if you are sleeping at night on the left side, the right side, right now, Sūrya Nāḍī is flowing. It means you are in the day; your consciousness is in the Sūrya Nāḍī. If you turn to the left side, you will have emotional dreams. There are many things. If you sleep with crossed fingers, interlocked fingers, and on the chest, here and now you sleep, you know what dream you will have? You will have a dream where you want to catch a train, and the door is right here, but the train is moving and you can’t run. You want to run, but you can’t reach, or you want to catch something, but you cannot. Is it locked? The astral body separates from the Viśuddhi Cakra. At night, when you sleep and go into a dream, the astral body awakens and rises from here. So, there are sleeping things. We will talk tomorrow. Bani aisi boliye, manaka apakhoi. Speak such positive, sweet, wise words, full of learning lessons, and everybody becomes happy. Oṁ kū śītal kare, and everyone becomes calm, peaceful, happy. Apu Sital Hoi, and also you become very happy. But you speak harsh words, criticize, be negative, create kuśaṅgas, and then you make everyone unhappy. And when you make someone unhappy, when you disappoint someone, when you talk in such a way that someone loses their path, their faith, then their karma, disappointment will attack you again. Create faith, don’t create doubts. Doubt, there is one story: Śivo’haṃ Śivo’haṃ I will. You heard about God Rāma, bhajan singing. God Rāma was an incarnation of Viṣṇu. It’s a long story about Sri Lanka, and there was a fight between Rāvaṇa and Rāma’s army because Sītā was kidnapped by Rāvaṇa. So, one story I told you this morning about Lakṣmaṇa. Hanumanjī brought the, what? Sañjīvanī. Problem is this: you are not always there. When next time I come, please register now, so you will be there so we can continue; otherwise it is now broken, cut into pieces. At that time, there were weapons, only arrows and bows. Not that the weapons were powerful, but their sādhanā, their mental power. All weapons they were learned, and with the mental power and power of the mantra. Even with closed eyes, they would shoot like this with the mantra, and it would go there where they want. And the last of the last was the Brahmāstra. Astra, no? Brahmāstra. When the Brahmāstra was shot, when Viṣṇu takes his bow, the entire universe trembles. He said, “No, no, Vishnu, please, no, Lord, no, please, merciful.” These are the words. These are your negative words or positive words. You can protect the world, or you can destroy the world. This is atoms. So the Brahmaravaṇa side sought one arrow called Nāgapaśa. Nāga means the snake. And that arrow came and became a snake, and wrapped the whole body of Rāma, from here down. No one can take that snake away, no one can cut that snake away, and now, through the body of the snake, Rāma gets the poison, and it poisons him. It is his Līlā, it is his play, it is his Māyā. All did not know now what to do. What to do? When Rāma will die, then we are lost. What will we do? So someone told Hanumanjī, “Hanuman, what should we do? Who is the enemy of the snake? Who is the enemy of the snake? Garuḍa.” Now, Hanumanjī, if Garuḍa can come, he can destroy and kill this snake; otherwise, Lord Rāma will give up his body now. Hanumanjī, bhakta ho, if there is a devotee, then like Hanumanjī. If the Siddhi, then like Hanumānjī. Or, Bhagavān Kṛṣṇa said in the Bhagavad Gītā, “Siddhā nāma Kapilo Muni.” If you call me a great Siddha, Bhagavān Kṛṣṇa said, then I am the Kapilo Muni. Do you know who is Kapila? I have to stay for a whole year to explain it. So Hanumānjī goes into the universe and searches, “Where is the Gurujī?” So Hanumān flew in the sky somewhere, and Garuḍa was sitting somewhere and doing his mahā. Hanumanjī said, “Get up, get up, come, come quickly, Gurujī.” He said, “What, what… what happened? Don’t ask me questions, follow me.” Why? Come, God is in trouble. Sometimes God is in trouble. We humans can also create trouble for God. So sometimes bhaktas have to help God also. Sometimes the master is in trouble, so the disciple has to help. No, Sannyāsana jī? That’s good? So both hands cleanse together. Master and disciple come here to one place and play one theater, and then they go. Garuda Khyam, Rikrama to God Rāma, making Praṇām. Hanumanjī said, “Do not do this at all.” First, kill the snake, then do praṇām, and you are done. There is no time for praṇāmas. Do not waste the time. The eagle is the enemy of the snake. So all he was, Garuḍa, capable of freeing Rāma from the nāgapāśa, from this snake. Lord Rama awoke and said, “Oh, Garuda, you are here.” Jau, go. Hanumanjī said, “Garudajī, praṇām, thank you, and you can go to the bank.” The mantra of Garuḍa was, Śrī, what was it? Om Namo Bhagavate Vāsudevāya, Om Namo Bhagavate Vāsudevāya, or Śrī Mān Nārāyaṇa, this was Nārada’s mantra, but while going, Garuḍa got a blackmail in his brain, and that is called a doubt. Did Hanumān play a trick with me? Is that real? Was it really my Lord Viṣṇu, or somebody else? And if he is God Viṣṇu, how is it possible that he is lying helpless there and I have to come to help him? Doubt, my dear doubt. As soon as doubt came in the mind of the Gurujī, Garuḍa lost bhakti. What is lost? Devotion, bhakti. Now he cannot meditate, he cannot do prāṇāyāma, he cannot concentrate, he can’t sleep. Day and night thinking, if I wouldn’t be, God would have doubt. But is he really God? And if he is God, then how can this be his condition? I had to help him. I am bigger, greater than him now. These are the negative thoughts, doubts. Doubt must go out without any delay, but doubt. One after another, thoughts came. Now Gurujī cannot meditate, cannot. Now we are telephoning people about our problems. But at that time, there was no telephone. Garudjī went to Bhagavān Brahma. Brahma said, “Oh Garuḍ, you are here.” How is our Lord in Mūrti Loka? He said, “That’s my problem.” He said, “What? I lost my love to Vishnu. Help me. I came. Help me. Help me to regain my faith.” Brahmā said, “Garuḍ, I’m sorry, I can’t help you. This is an illness which is a very, very dangerous, very big illness, like a big cancer.” Sometimes the doctor said it’s too late. Garuḍ was again unhappy. You can’t help me, Brahma. Who can help me? My Vishnu is down there. I have no more confidence in Vishnu. He went to Nārada. Nārada said, “Nārāyaṇa, Nārāyaṇa, Nārāyaṇa.” My brother Garuḍa, this disease is very terrible. Only God Śiva can help you. No help. In the entire universe, no one can help. Garuda went to Shiva. This is also written in the holy book, the Rāmāyaṇa. Shiva and Pārvatī were on Mount Kailāśa. Garuḍa came, and Śiva said, “Oh Garuḍa, blessings to you. Is all well, Lord? How is my God Viṣṇu?” Viṣṇu said, “My God,” to Śiva, and Śiva said to Viṣṇu, “My God.” What a perfect couple, friends. He said, “Lord, that’s my problem. How is Viṣṇu?” It doesn’t matter. I don’t know how he is and what he is doing, what his līlā is. I cannot understand. And that’s why I came to you. I lost my faith, I lost my bhakti, I lost everything. And Nāradajī told me that only you can help, Lord Śiva, no one can help. Shiva said, “Garuda, I’m sorry, I can’t help you.” Garuda nearly had a heart attack. In the entire universe, no one can save me. There is only one saviour, Śiva, and you. Shiva said, “Yes, it’s a terrible disease, a terrible disease. When you lose your confidence, your faith, your bhakti towards God or your guru or your friend or your mother and father or wife and husband, you are lost.” Try to save your confidence. Save it. Kusanga, even reading books, some books will create blackmailing in the mind, and some books will heal your blackmail. So, holy books, good books, then the soul will lose all the negative karmas. Now, what happens to the person who achieves certain higher levels? He still lives in the body. Now the body is doing karma. So it is said. It is said by Aṣṭāvakra to the father of Sītā, Jīvanmukta Janaka, Janaka Videhī. Those who criticize a saint, all of that saint’s bodily karma will go to that person. And those who glorify his good karmas will go to them. A chain, whether it is iron or gold, is still a chain that can tie you. So, good karma goes to your bhaktas. Your bhaktas are inheriting your good karma. You are inheriting my good karma. And those who talk negatively are inheriting my negative karma. How good I am. I feel very relaxed. Yes, I am sorry for them, but somehow it is a cosmic law, it is a cosmic law, and the soul becomes complete as a light. Before the soul is like an onion, one layer after another. It is a human, and every entity has its own phenomenon, and you are within. It is said that modern psychology says one negative thought means poisoning thyself, your phenomenon. And one positive thought is enlightening you. So, negative thoughts, negative words, and negative acts put you in darkness, and good love, harmony, and peaceful things will bring you into the light. You are your master, that’s why. You are your own guru. But you are still in the lower chakras. So, come to the Agnya Chakra, you know, there is a very thin layer there, you know, a difference, very thin, as the Sanyāsanāñjī said, Prāṇāyāma, Kuṇḍalinī, Chakras, and there are many things. Now, what will happen to this soul when it is pure, after this physical body is gone or gone out of that? Then this soul, we have nine doors. How will our soul go out of these nine doors from the body? Two eyes: when some people die, their eyes are wide open. Two nostrils: when the soul goes through one of the Iḍā or Piṅgalā nostrils, some blood may come. Two ears: it goes out of this; there may be some bleeding or something. There is pressure, pain. And seventh is the mouth. When someone dies suddenly, and the soul has gone out, catch it—but we can’t catch it. It is so fine. And then our gender, these two—these are nine doors, anus and gender. When you die, or I will die, the salt will go out of these nine doors. A person who has very negative karma and is a sinner, at the time of death, will make stool or urine. It means it went to the lower chakras and to the lower world, what you call the hell of the hell of the hell. Who? Who disrupts all creatures and humans who are misguided? And the other goes through this, how do you call it, the seven forces. But a yogī who goes through the science of prāṇāyāma and awakening of the kuṇḍalinī, then the soul will go out of the sahasrāra cakra, brahmarandhra. Brahma means the supreme, randhra means the door, the door to the supreme, from the sahasrāra cakra. Where what we call Śiva and Śakti become one. What is that? It is energy and consciousness. Prakṛti and Puruṣa go from here. That goes to Brahmaloka. When you go through the left nostril, then at the time of death you will see a tunnel, and it is dark light inside—blue, dark blue. This is the left. When the soul goes out of the right nostril, then you see the light, a milky light. You go through the tunnel. And when you go through the Suṣumnā, then you have no tunnels, you have a free highway, and you are guided by some holy saint, holy energies, what you call angels or devas and something. All this depends on your individual karma and your practice. You can lead thyself to Brahman, or you can lead thyself down. So, when it happens that your soul goes out of the Sahasrāra Cakra or Suṣumnā Nāḍī, then all the karmas are dissolved. Now, Shiva has pressed one button, deleted. He deleted all the negative energy, and your soul became now Ātmā. Ātmā is the universal one. The soul is individual. Now you have no destiny. Whatever it was, finish it, delete it. Therefore, Śivānandajī’s bhajan was, “Śivo’haṁ Śivo’haṁ, Vahī Ātmā Mein Sacchidānand Hu, Amar Ātmā Mein Sacchidānand Hu.” I am that Ātmā, Sat Chit Ānand, Truth, Consciousness, and Bliss. Amar Ātmā, Immortal Ātmā, Mein Hu. Akhil Viśvakā Jo Paramātmā Hai, That Ātmā is the Ātmā of the entire universe, the whole world. Sabhī Praṇiyoṁ Kā Vahī Ātmā Hai, and that one is the Ātmā of all creatures or every entity. Vahī Ātmā Sacchidānanda Mein Hū, I am that Ātmā. The ātmā is immortal, the body is mortal. That which is hidden in all beings, in every entity, I am that ātmā, which is Sacchidānanda. The scriptures say it cannot be cut by weapons, nor burned by fire, nor drenched by water, nor dried by the wind. No weapons can cut, no fire can burn, and no death can take away. I am that Sachin Anand Ātmā. In every star, planet, and sun, there is light. You see the beautiful stars, twinkling nicely? That is the Ātmā, that is the light of the Ātmā. What is the light coming from the moon and the sun? That is the ātmā’s light, that God, the universal light of God. Jo Byāpak Hai, Kan Kan Mein Hai Vās Jiskā, which is omniscient, omnipresent in each and every atom, in every sand corn, that Ātmā is there. Not in all three times can it be destroyed, that one, past, present, and future, everlasting, indescribable, immortal, eternal, that is the Ātmā and thyself. But you have to practice every day. Listening is very good, speaking is a little bit difficult, but to realize is very hard. Three hours every day practicing āsana, prāṇāyāma, and mantra meditation. Don’t imagine anything, just feel the presence of God, that’s all, the presence of Gurudev.