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Part 1: An Evening of Spiritual Discourse Good evening, everybody. I am Yashkron, and I come to this āsana in Melbourne. Tonight, the introduction will be done by one of our really good friends. He is Swami Samāyāsana from the Satyananda tradition, and he is a neuroscientist teaching clinical yoga at the Monash Vedic Hospital. He is a very old friend of ours, of Yaśodā, so I would like to invite him to the moment. I do feel very lucky to be in the presence of two Mahā Maṇḍaleśvaras tonight. Two, count them. One. Mahā Maṇḍaleśvara—Mahā means great, Maṇḍala means area. So these are the Ācāryas, people who are responsible for a great area. We don’t get to be a Mahā Maṇḍaleśvara for nothing, so we are privileged to be in their presence. I have only just met Śrī Svāmī Jasarāj, but I’ve known Maheshwaranand for many years. Yes, that’s right. Since then we’ve come across each other; we’ve spoken at different presentations at the Australia Conference. I was in India last. We’re also cousins. Closer and closer, and closer, and like this. This is for the energy, yes. That’s it. Bhajan, bhajan—first a little singing is good, no? It will recharge our battery, okay? This morning I spoke about chanting, no? Kīrtan and bhajan, japa and meditation. You were chanting last year also, no? No, last year? This year. Boloje Mahārājī, Jasrāj Purījī, if you can tell about it. Praṇām Swāmījī. We are the lucky ones tonight that we’re here, actually. We are celebrating Swāmījī; he’s been coming here for 20 years. It’s a great time. He’s traveling the world, giving his knowledge and his experience to everybody. Again, Swāmījī came a fourth time, and he said, "Who knows what I’m going to say?" Do you know what I’m going to say? And there was silence. We actually spend our time practicing yoga, just trying to get our minds and our bodies to relax, to become silent, and to become in balance, so that we can actually hear that knowledge, hear the voice of the guru and hear the voice of our inner self. That’s the whole practice: to come to that point of silence without changing it before it gets into your conscious. Come silent, and then to the process. This morning was actually... you may know this model of the Omaśram that’s up on the wall, built in Jardhan in Rajasthan, Swāmījī’s ashram, which is where I stay. I was showing somebody some photos of the stone work, and I was thinking about one part of that construction which really, for me, became a lesson about a yoga practice. There’s a place right in the middle of the Oṁ, a little dome there. It’s right in the middle of that poster, and in there, there are eight beams which are made completely out of stone, which are 24 feet long and they’re really heavy, and they’re all carved. When they had to put them in, we have cranes for placing things, but none of it... and also it was right in the middle and the cranes couldn’t come close. So actually this one and the beam was hanging in between them, and it’s a matter of how to put it down. Because if you would put the cranes and mechanical so that you can put it down, but when it would go too fast... the other crane would lose balance and start to fall, like the mic when it’s too far away from the center. So they had this hand, what we call changing yourself into a more calm state, and when you move too fast, it goes out of balance. If you move too slow, it never moves, so you find that place in between. There are so many lessons for me I’ve learned from just being there in Swāmījī’s ashram. We also have horses. The other night in the bhajan, Swāmījī was talking about the fact that you put the bit of knowledge, intellect, into the mouth of the horse, which is your senses, to control it. But if you’ve ever tried to put a bit in a horse, you don’t do it by force; you do it by coming slowly to the horse. You do it by coming up to it, getting its confidence first. Then, slowly, if you want to do it the easiest way, you put your arm around its neck, and you’re just getting close to it. And then you just place it inside. That’s how you practice. You can’t practice by forcing yourself; you have to do it with love to come close to yourself, to appreciate yourself, to get your own confidence, and then it’s very, very easy. I thought about that when I thought about another experience I had with a horse. Horses, for me—I never had any interest in horses until I came to Jhana, but Swamiji changed that. There was a time when I was there, some ten years ago. There was a thoroughbred stallion, which an Australian was putting the shoes on. He came back here for a few months, but there was no local shoemaker, so I got the job. He taught me how to do it. One thing I learned is when you’re hanging off the back foot of a thoroughbred stallion, you have to put the nails in, and just to put his foot down, he starts to go, "Don’t let go," because then you get a kick up the back. And it’s really hard. One thing to say is this: on your spiritual path, there are times when it starts to get to you, you feel disturbed, or you’re having a time of doubt, or you’re having a time when things are churning inside you. That’s not the moment to let go; that’s the moment just to hang on tight and wait till it calms down a little bit. And then with that horse’s foot, when he’s calmed down a little bit, you can just put it gently on the ground and go on to the side, but like that because it will calm down. He did calm down. Just some small things I don’t like, Gurujī’s... So try to bring your mind into silence. Take a few deep breaths, relax, and just take Gurujī’s yantra. Umbra, take it with your left hand, you know. You will say something more. A free choice to listen once more: a very nice, scientific explanation about prāṇāyāma, iḍā, and finger up. For example, when we sit, then one part we feel cold, we put this leg up or that leg up, you know. But I didn’t understand properly, so I want to understand properly, so perhaps, no, what do you think? Then comes the jīvātmā. So, can we have a chair here? Because there are many practitioners; they are practicing every day. Do you practice every day? So, technician, please move the mics. We had an Ayurveda conference in Sydney, and also Ayurveda and Yoga. Swami Sanyasananji made a research work many, many years about prāṇa, and what is the prāṇāyāma and why. So it was very beautiful, but I was sure that it was not recorded. This one with the wide top, mostly you learn how to control the mind and alter your states of consciousness. This is how you lead into accessing altered states of consciousness... yourself or sitting with more pressure on one buttock, more strongly on one side... And it also has many, many functions. While practicing, if you have back aching or itching, then you can do this. And when you listen to masters, sometimes you can do like this. Many yogis are sitting to meditate, and it is like this. And when you practice near someone and don’t practice, if you don’t practice ahiṃsā, then you have it in hand. And if your knee is not properly aligned and you feel a little pain, you can put this daṇḍa here. Okay? And when you practice prāṇāyāma, you use it this. So there is a multifunction in this. Thank you, Sanyāsanānjī. Very beautiful. Did you write on this? Some Bhupāḍī script or something? Yeah, it’s on my website, YogaLinks.com... to click... Satgurutāṁ namah, śānti, śānti. Deveśvara Mahādevakī, Mādhavakṛṣṇabhagavānakī, Satyasanatandar. Salutation to the cosmic one, adoration to our holy lineage, Gurudev. Good evening, dear sisters and brothers, Maṇḍaleśvara Śrī Jasrāja Purījī, my dear brother Sanyāsanān Jī, Anumāṅgirī Jī, as well as our Gopāl Purī, Prabhācārī, and Lakṣmaṇ Purī. We have today, multiplying the spiritual energy. Welcome. Yoga is a science of body, mind, and consciousness. Yoga is the blessing given to humans for the well-being of humans—physical, mental, and spiritual—in order to protect the entire planet and every creature. A yogī realizes, "Viśva prāṇī merī ātmā hai"—all creatures in this world are myself. Ātmā sohī paramātmā, because that ātmā is paramātmā, the supreme, the highest one, the cosmic self. Each and every entity is carrying the light of that one supreme. That knowledge was given by Sadāśiva, Svayaṃbhū Śiva. So yoga is one of the first sciences of knowledge. After that, everything was created. The endless space—I always use this in talk. We don’t know where the beginning is and where the end is. That’s called Ānanda, and that Ānanda... and we are limited. How should we know we are limited, and how should we know about limits? Within this space, endless space, that is called the consciousness, param or supreme, truth, light, God, nirguṇa. That is within the space, not the space in that. So we say cosmic consciousness, we don’t say consciousness cosmic. This is like, space is like mother body, that’s why we call cosmic mother. Consciousness is like embryo in the body of the mother, and that we call Hiraṇya Garbha. Hiraṇya is gold, Garbha is embryo. That consciousness in the left, our body of the space, in that cosmic form of the golden egg. I think in Christianity, very soon now we have Easter, no? And there you will have rabbits and eggs. But I don’t know since when, does in Australia a rabbit give the egg? Maybe. That is a symbol of the consciousness, the light, the life, the Svayaṃ Bhūḥ. And that is a symbol of the Śiva Liṅgam. Shiva Liṅgam is the form of the entire universe, which has a consciousness within that. And yoga is that energy or that tattva which unites, harmonizes, and balances both space and consciousness. And that yoga is known as yog-śakti. Bhagavān Kṛṣṇa said, "O Arjuna, time to time I manifest myself through my yogamāyā, through yog-śakti." And that is oneness. There is this tendency, "eko’haṁ bahu syām": I am one, and I will now multiply. In that consciousness which he has, śūnyākāś, balance, nothing there, no movements. God is endless, and His glory is also endless. Does God have a wish? We all say, "Thy will be done, O Lord. Thy will will be seen, O Lord." Does he have some will? That is not this will, what we say, "I don’t want this, I want this, I want that." That consciousness is the embodiment of Śiva. And from that śūnya, from nothingness, "eko’haṁ bahusyāmi"—I am one and will multiply. And that begins with the resonance OṂ. A-U-M. Akār, ukār, makār. Creator, protector, and liberator. Not destroyer. Sometimes people say, Brahmā is creator, Viṣṇu is protector, Śiva is destructor. No, no, no. He destroys the negative energies. And you have a very good word in English about God, you know. G-O-D, am I spelling it right? Yeah. G for generator, Brahmā, okay? And O for operator, Viṣṇu. And D for deleter. Again, he deletes. Mahāpralaya. So, operator, generator, and delete, not destroyer. So that sound, oh, car parking there, when OṂ is there, that’s why he is. Now this is a, now out of this, now this has become a resonance, Tāraṅg. Imagine a peaceful, beautiful lake, no motion, peaceful. And now you take a small stone and throw it. What will happen? It will create many, many waves, but in the form of a circle, not in a triangle, not in a sixth angle, but very like in the city. And the siddhi technologies created from that came. Everything. You know, the jogging came from Śiva when he, Vashmāsura came. So jogging, yoging, all Śiva’s. One after another wave, one after another wave. So, the universe is like, again we see it like a golden egg. And this taraṅg, vibration, resonance, is individuality. Like the sun rises, and the first sun ray which comes is very difficult to catch. And you know what is the name of the first sun ray? Uṣṇāy. And that’s called Uṣā. Telepathy. Television. Also Doordarshan. The view, but modern technology has done something easier. I can do telepathy with you, but you will not receive. Because my telephone is functioning, but you are not. True? So now we made it one telephone. You have one telephone, I have one. We don’t need any yoga sādhanā. We need honest work to have money, and we can talk anytime. Peace and hello. Yogic telepathy, but why did God make it so difficult? Because humans will misuse it. This siddhi, this power, this technology, humans will misuse. Now we know our internet, our websites, our telephones, everything is misused too. Again, we are depending; we are not free. So there are twenty-four siddhis. According to these twenty-four siddhis, these siddhis have that incarnation, which is called the complete incarnation of Brahman. Sola Kala, the 16 siddhis, is also called the highest supreme. We have some little siddhis, okay? People ask me, Swamiji, for which kind of siddhi you have. So I tell you, please don’t ask me; you will be disappointed. Then I would tell me, please, what siddhi you have. So I say I have a siddhi: good to eat and good to sleep. A siddhī is a māyā. There are two kinds of māyā. One is this material illusion, temptations, which can lead us in the wrong direction. And when you come a little on the spiritual level, then other siddhis come, that you make something like this, and you have something in your hand and give it. These gurus are making tratak, and this plant begins to burn. But that person who uses siddhis for demonstration, for ego, that person will be lost and will not come to a higher level. Therefore, there are many, many saints and gurus; they don’t ask, don’t ask them, they will not say that they have a siddhi. Once my Gurujī came to Europe, and someone asked, "Gurujī, how many siddhis do you have?" Guruji said, you know, the billionaires don’t count every day how much money they have. So, see, this is the māyā. This jīvātmā, by now we call jīvātmā, this soul. Jīvātmā is ātmā, and ātmā. The mixture of ātmā and ātmā is mixed from the ātmā and jīvātmā, reality and non-reality. Ātmā jise śastra kāṭe na agni jalāve, bujhāve na pānī na mṛtyu mitāve. No weapon can cut or destroy the Ātmā. No element or fire can burn the Ātmā. And death cannot take away the Ātmā. Because the ātmā is like space. That cosmic consciousness, the highest one. Suppose you take this stick I have in my hand, Chānya Sānanjī’s instrument, but he told, "Now I will move here a lot." Do you see scratches in this space? No scratches. Take the knife. Will you see the scratches? Take the gun. Tuck, tuck,... tuck. Do you see the holes in the space? Similarly, Ātmā is that one which cannot be destroyed by anything. No sin, nothing can touch the Ātmā. All your actions, whatever you do, they do not touch the Ātmā. Jīvātmā, the individual, is suffering. That which is born is reborn, coming and going. Therefore, it is said, Śivo’haṁ Śivo’haṁ... Which place and how this body will fall on the ground and will not be able to move even a small finger, because the soul is gone. But Bhagavān Kṛṣṇa clearly speaks to Arjuna, saying, "O Arjuna, you shall practice yoga, and through yoga you shall get this higher consciousness." Arjuna is asking a question, "Lord, suppose I am practicing for a hundred years, but still I did not achieve my aim, what will be my practice? I die?" Then Bhagavān Kṛṣṇa said, "Yes, Arjuna, again you will be born here on this planet as a human in a good family, and from childhood your interest will awake within you to practice yoga or spirituality." So practice, practice. But how to live then, long, till I achieve my aim, realization? Be healthy. So Āyurveda said, the first happiness is a healthy body. Who is the happiest one? Who is healthy, not the richest one. The happiest one is that who can eat anything and digest everything. Otherwise, after some time, we say, "Oh, no sweet, no this." Why? Why? Great Kabīr Dās said one bhajan. O my mind, you did not guard your farm. All the birds have eaten the crops. Now you are crying, "My crops are eaten by birds." Too late, my dear. You should have guarded. Similarly, when illness comes, then we say, "Oh, I should have practiced yoga." I knew the yoga, but I was neglecting it. A healthy person doesn’t know what is illness and what is health. But people who have now problems here and problems here and... problems here, we know what is health. So, health. Now again, 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 all nourishment. Society is a nourishment. Speaking is a nourishment. Not speaking is a nourishment. Good society is good nourishment. Bad society is a bad nourishment, so health. After that, then you come to the prāṇa loka. Sanyāsanānjī explained very nicely, scientifically, about prāṇa. It was a little glimpse of what he told. He needs about one whole weekend, maybe, to complete a little bit. It’s a science. In this body, there are 72,000 nāḍīs. Ajar bahatar nadiyan chale, lambi lambi khai. 72,000 rivers are flowing in this body. And some are very deep, very deep channels. And between all of these, three are the major ones: Iḍā, Piṅgalā, and Suṣumṇā. Central now, consciousness channeling the cosmic light through this, prāṇa. Now, my dear, the soul and prāṇa are very hard to separate sometimes. When someone dies, we call prāṇa chhod diye. Prana gave up the prāṇa; it died. Divatma, this soul, individual soul, when it is born in a physical body, then it begins to collect more snow. That we call karma. So when we were born, the child is very pure. There is a song for children, a very nice one. We are children, we are children, and we have the truth in our heart. We are children, and so we have truth in the heart, and that’s why God loves us more. God loves us. So we are God’s children. Bhakti yoga. When you will do the bhakti yoga, believe, trust, then this dust will fall away and you will become a beautiful white snowball. Light will improve, improve, increase, increase. So feel in front of the soul, or God, like a little baby. It doesn’t matter if you are a president, a minister, or whatever you are. Matajī sitting here, she told me three days ago a very nice word. You can learn many times good things. We spoke about mother, mā, mother. So there was a king, an emperor. He was in India called Akbar. You know the name? You have heard? Ruling India, Akbar. And he was ruling the whole of India. He was a great. His mother died. One day, mother is mother, but after. So Akbar was crying. He was already an old man also. But he was crying, and everyone said, "Your Highness, you have everything. You are already grown. You have children, grandchildren. Mother died. We know that it is a sadness, but everyone will die one day. Part 2: The Journey of the Soul: From Karma to Ātmā He said, "You don’t understand me, my dear, because my mother used to call me Aku, not Akbar." She used to call me Aku, a nickname. Now, there is no one in this world who will say, "My Aku," you know. That is a mother’s love. So it doesn’t matter how great you are; a mother is a mother’s love. Father, also, of course, yes. Please don’t be angry with me. There are many fathers sitting. Because his father was still living, that’s why he didn’t speak about that. So, love becomes small in front of your parents, in front of God. In this life, the soul begins to act, and this is called a karmabhūmi. Karma mostly applies to humans. Animals are going through their past karmas, maybe when and how it was. So they are just paying back their karmas, but humans are paying back as well as collecting again, good or bad karma. 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. Karma is done through four things: tan, man, bhachan, 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 to them. Don’t talk to them hard words. When you are injured with a knife, this wound will again heal after some time, but when you are hurt by words, that 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 these. 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 means not again peace. With the guns, with the war, we cannot bring peace in the world. We can bring peace in the world from love. A very old film in India was made, I think, about 50 years ago or more, Mother India. In my life, I have been four times or three times in the cinema hall. You know what is Gaṅgā? The holy river Gaṅgā in India. And Prem means love. Let’s flow with you the Gaṅgā of love. Wherever you come, you bring love, not hate, not anxiety or fear, not a threat, not confusion, but love. Love melts into the oneness, and then your soul is breathing better. Your soul says, "I get better oxygen. Let’s flow with you, Gaṅgā of the love." On your path, if any weak or meek person comes, a needy person comes, or another one, doesn’t matter, hug everyone. That’s it. How nice is the song? The Mother India song: Jyoti se jyoti jagate chalo, prema kī Gaṅgā bahate chalo, rāha meṁ jo āyī dīna dukhī, sab ko gale lagāte chalo. So, then. First, karma you can do through the body. If an elderly person or ill person is coming, you can stand to one side and say, "Please, you first." Or you stand up and let the other person sit. Often in an aeroplane, there comes some disabled person, and the hostess announces, "We need one front seat, please, if someone can move to another." Many said, "I paid for my ticket." But there are good-hearted people like you. They said, "Of course, please." 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 will bless you, who is sitting inside. We need a blessing. We said, when you give food to a hungry person, maybe this person will not tell you something good. But your stomach will bless you. Your intense time will bless you if you give someone hungry one to eat; it doesn’t matter, human or animal. Tan-man. Second is mind. Man. Man-lobhī, man-lālacī, man-cañcal, man-cor. Man-ke-mate-na-chal-ye, ghar-i-palak-man. Or, man-lobhī, mind is the greedy. Man-lobhī, man-lalacī. And mind is a very, lalacī ko kyā ho gayā? Also greed. Mana lobhi, mana lalachi, mana chanchal, very restless, very restless. You go for shopping to buy the curtains with your husband, and there are so many curtains hanging to choose, and you say, "This one is good." 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. The mind is greedy, the mind is covetous, the mind is fickle, the mind is a thief, and the greatest thief in your body. The mind is the biggest thief, stealing everything. So these four qualities the mind has are negative: greedy, covetous, fickle, and thief. 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 side, and it will open. And when the right is closed, you can turn to the left side. It is said, yogī, when we sleep, the yogī is awakened. And when we awaken, he is sleeping. So it means if you are sleeping in the night, left side, 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, interlock the fingers on the chest here and now, and you sleep, you know what dream you will have? You will have a dream like you want to catch a train, and the door is here, and the train is moving, but 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 Viśuddhi Chakra. Night, when you sleep and when you go to the dream, then the astral body awakes, gets up from here. So there are sleeping things; we will talk tomorrow. Speak such positive, sweet, wise words, full of learning lessons, and everybody becomes happy. And everyone becomes calm, peaceful, and happy. And also, you become very happy. But you speak harsh words, criticize, negative, kuśaṅgas, 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. There is one story, "Śivo’ham, Śivo’ham." I will tell you. 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, Sanjīvanī. Problem is, you are not always there. When next time I come, please register now that you will be there so we can continue. Otherwise, it’s now broken, cut in pieces. At that time, there were weapons, only arrow and bow. But it was not those weapons that were powerful, but their sādhanā, their mental power. All weapons they learned, and with the mental power and power of the mantra, even with closed eyes they will shoot like this with the mantra, and it will go there where they want. And the last of the last was the Brahmāstra. When Brahmāstra was sought, when Viṣṇu takes up his bow, the entire universe trembles, saying, "No, no... Vishnu, please, no, Lord, no, please, merciful." These are the worlds. These are your negative worlds or positive worlds. You can protect the world, or you can destroy the world. This is atoms. So the Brahma Rāvaṇa side, they sought one arrow called Nāg Phās. Nāg means the snake. And that arrow came and became a snake and wrapped the whole body of Rāma, the whole body from here down. No one could take that snake away, no one could 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 what to do now. What to do? When Rāma will die, then we are lost. What will we do? So someone told Hanumānjī, "Hanumān, what should we do?" Who is the enemy of the snake? Snake, who is the enemy of the snake? Garuḍa, eagle. And the carrier of the God Viṣṇu is Garuḍa. And you see in Indonesia, Bali, Sumatra, these all islands and airplanes, air companies are called Garuḍa. Because there was devotion to God Rāma, there was a lot. But when God Viṣṇu incarnated and came to this Mithuloka, here in this mortal world, he told his Garuḍa, "Go for holidays, enjoy, till I will come back." Now, Hanumanjī, if Garuḍa can come, he can destroy and kill this snake; otherwise, Lord Rāma will give up his body now. Hanumanjī, bhaktaho, if there is a devotee, then like Hanumanjī. If the siddhi, then like Hanumanjī. Or, Bhagavān Kṛṣṇa said in Bhagavad Gītā, siddha nāma Kapila Muni. If you call me as a great Siddha, Bhagavān Kṛṣṇa said, then I am the Kapila Muni. You know who is Kapila? I have to stay for a whole year to explain him. So Hanumānjī goes into the universe and searches, "Where is the Gurujī?" So Hanuman flies 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 cling together. Master and disciple come here as oneness and play one theater, and then they go away. Garuda came, and he made a praṇām to God Rāma. Hanumanjī said, "Do not do this at all. First kill the snake, then do praṇām." There is no time for praṇāmas. Do not waste the time. The eagle is the enemy of the snake. Garuḍa was capable of freeing Rāma from the nāgapāśa, from this snake. God Rāma awoke and said, "Oh, Garuḍa, you are here." Here. Jau. Go. Anumanjī said, "Garuda jī, praṇām." Thank you. And you can. Garuḍa went. A mantra of Garuḍa was, what was it? Om Namo Bhagavate Vāsudevāya. Om Namo Bhagavate Vāsudevāya. Or Śrīman Nārāyaṇa. This was Nārada’s mantra. But while going, Garuda got a blackmail in his brain, and that is called a doubt: "Did Hanuman play a trick with me? Was that really my Lord Viṣṇu, or somebody else? And if he’s God Viṣṇu, how is it possible that he’s 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, what lost? Devotion. Bhakti. Now he cannot meditate. He cannot make prāṇāyām. He cannot concentrate. He can’t sleep. Day and night thinking, "If I wouldn’t be, God will have done. 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, thought comes. Now Garudjī cannot meditate, cannot. Now we are telephoning people about our problems, but that time there was no telephone. Garuda jī went to Bhagavān Brahmā. Brahmā said, "Oh Garuḍa, you are here? How is our Lord in Mūrti Loka?" He said, "That’s my problem." He said, "What? I lost my love to Viṣṇu." Help me, Brahmājī, I can’t. Help me. Help me to gain my faith again. 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 confidence more in Vishnu. Go to Nārada. He went to Nārada. Nārada said, "Nārāyaṇa, Nārāyaṇa... My brother Garuda, this disease is very terrible. Only God Śiva can help you." No help. In the entire universe, no one can help. Garud went to Shiva. This is in the holy book Rāmāyaṇa, also written. Shiva and Pārvatī on Mount Kailāś. Garudjī came, and Śiva said, "Oh Garuḍ, bless you." Not good, Lord. How is my God, Vishnu? Vishnu said, "My God," to Shiva, and Shiva said to Vishnu, "My God." What a perfect couple, friends. He said, "Lord, that’s my problem. How is Viṣṇu? I don’t know how he is and what he is doing. What is his Līlā? I cannot understand. And that’s why I came to you. I lost my faith. I lost everything. And Nāradjī 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 got a nearly 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. Say, "Kusanga, even reading books." Some books will create blackmailing in the mind, and some books will heal your blackmail. So, holy books, good books, sense. 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 Videha. Those who will criticize a saint, his bodily karma will all go to that person. And those who will glorify him, his good karmas will go to them. A chain, whether it is iron or golden, it is 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 karmas, and those who are talking negative 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 said one negative thought means poisoning thyself, your phenomenon. And one positive thought is enlightening you. So negative thought, negative words, and negative acts put you in the 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 āgya chakra, you know? There is a very thin layer there, you know, difference, very thin. As Sannyāsānandjī said, prāṇāyāma, kuṇḍalinī, chakras, and there are many things. Now, what will happen to this soul when pure? After this physical body is gone, or gone out of that, then this soul—we have nine doors—how our soul will go out of these nine doors from the body. Two, our eyes. Some people, when they die, have their eyes wide open, their nostrils flared. When the soul goes through the iḍā or piṅgalā nostril, some blood may come to the ears. It goes out of this; there may be some bleeding or something. There is pressure, pain. And seventh is our mouth. When someone dies suddenly, and the soul is gone, catch it. But we can’t catch. 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 soul 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 code 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 doors. 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, brahmarandra. 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 left. When soul goes out of the right nostril, then you see the light, 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 the 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. Soul is individual. Now you have no destiny. Whatever it was, finished, deleted. Therefore, Sivanandaji’s bhajan was, "Śivo’haṁ śivo’haṁ, vahī ātmā mein sacchidānandhu, amar ātmā mein sacchidānandhu." I am that ātmā, sat-chit-ānanda, truth, consciousness, and bliss. Amar Ātmā, immortal Ātmā meṁ hūn. Akhil Viśva kā jo param Ātmā hai. That Ātmā is the Ātmā of the entire universe, the whole world. Sabhi Prāṇāyon kā vahī Ātmā hai. And that one is the Ātmā of all creatures, of every entity. Vahī Ātmā, Sacchidānanda meṁ hūn. I am that Ātmā. Ātmā amar hai, maraṇśīla kāyā, ātmā is immortal, body is mortal. Sabhī prāṇiyoṁ ke bhītar jo samayā, which is hidden in every creature, in every entity, vahī ātmā, saccidānanda meṁ ho, I am that ātmā. No weapons can cut, no fire can burn, and no death can take away. I am that such an ānandātmā. 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 Ātmā’s light, that God, the universal light of God. Jo vyāpaka hai kaṇa kaṇa meṃ, jo vyāpaka hai kaṇa kaṇa meṃ hai vāsa jiskā, which is omniscient, omnipresent in each and every atom, in every sand grain, that ātmā is there. Not in all three times can that one be destroyed, past, present, and future. Everlasting, indescribable, immortal, eternal, that is 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. Presence of Gurudev.