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First, to everyone, namaskār, praṇām, hari om, welcome. I am very happy to be here this evening with Gurujī and to share with you in receiving his wisdom. The topic given was about hidden powers, hidden qualities within us, and awakening those qualities. There is one story; they were singing the Hanuman Chalisa outside. One story from the youth of Hanumanjī, which probably a lot of people know: Hanumanjī, as a boy named Maruti, was walking and felt hungry. He saw the sun and thought it was a fruit. He jumped up into the sky, grabbed it, and started to eat it. At that, the deity Rāhu became quite disturbed because it was his job to create eclipses. He saw that Hanuman was taking over and went to Indra to complain. Indra then came to set things right—I am putting this in a very Australian version, Bhājī. Indra came to correct him, and Hanuman saw Indra riding on his elephant and thought the elephant also looked like a tasty fruit, so he grabbed it to eat as well. At that point, Indra had to take action and knocked Hanumanjī down to the ground. As he fell, Maruti hit his jaw and it became swollen. According to the story I heard, that is why he is called Hanuman—he is the one with the big jaw. At that point, Hanumanjī's father became quite upset and withdrew all the prāṇa from the world, and the world stopped. So, as we know happens all the time nowadays, there had to be a negotiation and compensation. Hanumanjī was given some siddhis, but as part of the negotiation, it was decided he was not yet old enough to contemplate his own power, and that they would be hidden from him until he met his God, who was Rāma. When he met Rāma, he again became conscious of those siddhis which he had. I would say that when you think of yourself as a child, in that child phase, we all look at a child and they are God. They are infinite potential and have all these beautiful things coming out of them. Sometimes they say things that are so divine, completely out of innocence. Then a time comes when that light coming from them seems to become hidden, that aura, that covering up of our inner light. Then we meet our guide, our teacher, and again they become revealed to us. I believe slowly, slowly they become revealed to us in the same way that when Rāma came and Hanumānjī met him, he again became conscious of those siddhis that were never gone; he just was not conscious of them being there. That is why we have a Guru, and that is why we have his teachings. In the Bhagavad Gītā it says, "sarvasya jaham hṛdi-sandhi-viṣṭu." That light—Kṛṣṇa is saying that light, my light, is in everyone's heart. It is always there and always burning, but are we aware of it or not? That is a different matter. That is where we turn to great teachers, great masters, like Swāmījī, and they help us to remove that veil and to again discover that which is always there inside us, which was always there. But awakening that hidden—let us not say talent—that hidden light, that blessed Self which is within every one of us, is just waiting for us to see it again. On the day when you are not working, and you always put your hand down... it is like a day very beautifully, so helping hands has most great. He is making so being in this temple. Sai Baba, you know his glory; many do not know. This is Shiladi Sai Baba from Maharashtra. Maharashtra is a great, great country. Rāṣṭra is a nation, and many, many great saints were there. Among them was Jñāneśvar. The best Bhagavad Gītā translation is from Jñāneśvar, Sant Jñāneśvar. So we are lucky ones to be here. We say there is a forecast, and now many castes are developing. Castes. There is also a forecast about weather, broadcast, webcast. So this is a modern caste. Śāstra says, "Janam se sabhī śudhra hai." By birth, everyone is śūdra. "Karma se jāti bantī hai." And through your work, you become what Rajendra said: doctor, engineer, farmer, driver, electrician, and so on—hairdresser, manager, all professions. "Karma se jāti banti hai." Or, "jaisā karma karegā, vaisā." What kind of karma you will do, like that, the qualities will develop in you. There are 8.4 million different creatures. Chaurāsī lakh, jīva jon. All are God's light. God is everywhere. There was one teacher in a Jewish school with some students. A Rabbi came and wanted to give a religious class to twenty-five young students—well, you may say junior rabbis. He asked them, "I have got five dollars in my pocket. I am asking you, those who will answer correctly, I will give them, or him, five dollars." So they said, "Yes, sir, please ask what question?" He said, "Tell me, where is God? Where does God live?" One said in church, one said in synagogue, one said in ashram, one said in temple, one said in my mother, one said in my father, one said in my little cat, and so on. One child was listening. Then, when all was finished, that child stood up and said, "Sir, I have a question." Unfortunately, I do not have five dollars in my pocket, but I will paint for you something, some pictures. Please, can you tell us where there is no God? What is your name? What are your parents doing? My parents are practicing yoga, so God is everywhere, in every atom. God has two forms, physical and astral: nirguṇa and saguṇa. Nirguṇa is the God in the form which we cannot touch, we cannot smell, we cannot see, we cannot hear, but He is there. And saguṇa, with... the guṇa is the quality tattva, with all these five tattvas: ether, air, water, fire, and all these guṇas, what we call sattva guṇa, rajas guṇa, tamas guṇa. All good qualities and bad qualities, which are in the form. So, if you say that you want to see God, why do you not look at the tree? In the tree is God. What is living, what is coming, what is growing, is God. Others say, "But I am in the desert; there is no tree." Then why do you not look to the rock? That is also God's form. You went to the temple, a beautiful statue of Sai Baba and other goddesses and gods. They are made of stone. There was a rock. These are Rajasthani stones, you know, where I was born. So I am always happy about that. Even my birthplace stones are celebrated everywhere. So, I want even the stones. In the stone is God. Love can melt the rock, and so that love, devotion can awake the God in rock too, like Jyotirlinga. The twelve Jyotirlingas, the light, where Śiva appeared in the stones. So it is our faith, our trust, our belief. And we believe. We believe our Śāstras. We believe in our holy books. And we believe in Guru Vakya. The Guru is not the physical body. The physical body is equally like you and me. We are the same. My blood color and your blood color are the same. You may call yourself a Westerner, an African, an Indian, and so on. I am hungry, you are hungry; I am thirsty, you are thirsty; I am tired, you are tired; I am sleeping, you are sleeping; I am walking, you are walking. Yes. But what is inside? That is something different. Therefore, one saint said, in every heart, he always makes good nāda yoga. In every heart is my Lord. It was okay. You move this. I tell you, I am not a technician, but I will tell you, put this little back, this stick. The spinal column has to be straight, then the chakra wakes. Thank you. Okay. Now it will not fall. You know, I am not a technician, but I am an expert because for 40 years, all the time, mics are in front of me. In every heart is my Lord, Sāī, Sāī Bābā. No heart is empty without God. In every heart is my Lord, my God. That is more important. You love your God so much, you surrender, you dedicate your life to your God. When your God is in him also, then you must surrender to him also. You worship your God, so you must worship Him. You worship your God, then you must see the God in the donkey, you must worship the donkey too. Does not matter what people think. They may think, because God gave them something to think, so let them think. A self-realized soul will see the Lord in everyone. But I surrender myself, adore that one in whose heart my Lord begins to speak, and that is the awakening of that God's light and God's consciousness. And that we call the saint, and that is called guru-vākya. Guru-vākya means the words of the master. So we have a holy book called Guru Granth Sāhib, a holy book, Guru Granth, from the Sikh belief. And it is written in it very clearly: "Guru Granth means that Guru Granth ko jāniye pragat gurūān kī de," in the book. Of the Guru Dev, this is the embodiment of Guru Dev. In those hearts, that truth they will realize in that book, in these words of God. This awakening in the consciousness leads us; it is a guideline for us. Great Swami Śivānandajī of Ṛṣikeśa said, "Within you is the fountain of joy. The joy which we are searching for is within us, nowhere else." What we are searching for outside, the joy of that joy is less joy than the sorrows of that joy. Within you is the fountain of joy, and within you is the ocean of bliss. What we are searching for—the bliss, the blessings, the happiness, paramānanda—is nowhere outside. Paramānanda: param means highest, ānanda is bliss. Within you is the ocean of joy, of bliss. And within you is the immortal soul. Within you is the immortal ātmā. But kill this little "I," the ego, and leave the ego. Ego is a problem always. We would like to surrender our head, but ego is like an arrow here. It does not let our chin bend down. And as long as the chin does not go down, your head cannot go down. Neck, neck. Neck is bhakti and head is jñāna, intellect. Neck is woman and head is man. Man has the power to decide, but he cannot say yes or no unless she does not allow. Cannot say yes or no. True? Similarly, your intellect does not matter how it is. As long as your bhakti or devotion does not allow you, you cannot go down. It is easy to kneel down your knee, but very hard to surrender the heart. So, within us, there are five, six crocodiles. These are the six crocodiles waiting to kill you, and within us are six treasures: light, knowledge, bhakti, jñāna, tyāga, vairāgya, tapasyā. These are the best qualities within us. Gurudev's blessing is there, but ultimately you have to go, you have to walk. If you go and say, "Bless me, Lord. Bless me, Lord." Every day we make mistakes and say, "Forgive me, bless me, Lord." Every day we mistake God. Will say, "I am fed up from you, do something." God said, "I gave you free decision. I gave you buddhi and viveka, the intellect and the best quality of intellect to decide what is the truth and what is not truth." Vedānta said, "Brahma satya, jagat mithyā." The ultimate truth is only the Brahmāṇḍa, the supreme. And this world, this is a mithyā, is coming, going. We are born here, we are playing a theatre. And this is the podium of the stage. On this stage, we are playing our game, our theatre. But very soon the curtain will go, and you will remain behind the curtain. So the day will come, four nights are the moon nights, then again is the dark night. So it says, in this world we have life only for two days: one was yesterday, and the second is today. Tomorrow, forget it. You cannot see tomorrow. No one has seen tomorrow till today, except Trikāl Darśī, the knower of past, present, and future. Morning, you get up and say, "Is today tomorrow, Mummy?" Mother says, "No, my son, today is today." Tomorrow will always be tomorrow. You can fly with rockets, you will not reach tomorrow. That is our limitation. So therefore, life is given to gain whatever you can do at the present time. Live consciously now. What happened, forget it, do not cry. And therefore, in yoga and in Indian philosophies, we do not think too much about what was in the past. But thinking about how the future should be, to prepare for that future, we have to do now, in the present, what we should do. To awaken the human qualities. As long as we do not understand human qualities, we will not understand human values. And if we will not understand these human values, we cannot speak of and protect human rights. We do not know the value of the human body. But it means not the discrimination towards other creatures. No. We have a duty from God to protect each and every entity because it is His child. And you are a little clever and a free thinker, therefore God gave you the duty to protect His children. Love, my grand master used to say, love each and every entity, if not more than, at least that much, as much as you love thyself. And if you love others like you love yourself, there will be no problem, no fighting. That awakening and purification of the Antaḥkaraṇa: Manas, Buddhi, sorry, Chitta, Ahaṁkāra. I ate the Elāichi, you know what is Elāichi? For that, very beginning of the universe, creation in the entire universe, not only on our planet, began with the Nāda sound, Nāda Rūpa Parabrahma. That Parabrahma itself is the nāda, resonance. And from that resonance, creation begins. Oh, that nāda is still resonating in the entire universe. Even if you go beyond Mars or Jupiter or wherever you turn, you will hear that sound. Emptiness, as far as you come in emptiness, you hear beautiful nāda, and that is why nāda yoga. There are 11 sounds; 10 belong to the 10 indriyas, and the 11th one leads you through the sahasrāra cakra, that leads you to universal sound, and that will lead your consciousness to the oneness, and oneness means nothingness. There is nothing. And so the Buddha was confused. He said, "There is nothing." Neither I nor he, nothing is finished. And that is why they think there is no God, but Buddha's enlightenment, then he went back to the stone consciousness, and he came from stone again to the Buddha. Buddha means enlightened buddhi. And he realized there is ultimately nothing. So the spiritual science said, you are sitting here, but you are not here. What you can see and touch is not reality, science said, and what you cannot touch and see is the reality. And that we say, it also, nirguṇa is the reality, nāda. And that time, the Sadāśiva, the first appearance of Śiva jyoti out of that nāda. That time, Śiva itself means yoga. So the science of yoga is given to us by Sadāśiva, Svayaṃbhū. No one has created him. He is the one who has manifested himself from nothingness. And then began, so the Śiva, when he appeared, you know how he was appearing? There are some videos, Mahāśiv Purāṇa, you must see that. If you have not seen Mahāpurāṇa Śiva, Śiva Mahāpurāṇa, you cannot know what is Śiva. It is beautiful. Out of jyoti, out of nāda, Śiva appears in meditation. And ages and ages go until he is meditating. So the other deities, Brahmā and Viṣṇu and all this, Indra and all this, they go when they hear that Śiva has opened his eyes. They run there to ask him something. And they said, "Hurry up, hurry up, before he closes his eyelids again." Because when Śiva closes his eyelids, then again many, many yogas are gone. So meditation, concentration, and yoga come from Śiva. And so one day, Śiva and Pārvatī were sitting in the hills of the Himālaya, Kailāśa, which is what we now call Tibet. And Parvati asked him, "Lord, what are you doing, always meditating, closing your eyes? Can you tell me something?" Shiva said, "This is a science which people can misuse, but it is for the people." But it should be given only to those who are kṛpā patra, the faithful, the trustworthy. If you give this message to one who is not a Kṛpā Pātra, they will misuse it, misguide it, and then the quality will be lost.