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First, before I speak in English, I would like to say something in Hindi for our hostel students. They study, run, and play all day, and now it is time for them to go to bed. Some of them will go to sleep. We write on the blackboard. Do you see on the window or on the blackboard? They say there are ghosts, robbers, and demons. The children of a village used to go to study in another village, and they would get scared. So, all the children would go together—four, five, fifteen, twenty—they would all go together from the village to school and come back. There was a hill near the village, and the school was in the other village behind the hill. A ghost-like figure, Kailāsh jī, was said to sit there, looking like this. If he came here, he would look similar. There was a cave in that hill. Do you understand what a cave is? A pit inside. Have you ever been inside one? Where did you go? People used to say there was a ghost in that cave. Some students didn’t believe it, some said there was a ghost, and some were scared. So, what happened one day in reality? There was one boy who was scared of ghosts but not of dacoits or demons, and he was always careless. When the other students stopped going to school, they all came together and went to the village. He went to buy gulfī. He said, "I will eat gulfī." All the children said, "Let's go." So he went to the market, took the gulfī, and ate it. While these children moved about two kilometers ahead, at 5 p.m. in winter, he was coming back to the village alone. What happened? As soon as he came to the cave, a ghost came. He caught him and said, "Let's go to the cave." The boy said, "Rām, Rām, Rām." If he had known this, he would have gone with everyone. This son of a ghost caught the child alone. But he was a child. So the ghost thought to himself, "We will not eat him. We will make him work." What work? There was a big rock that couldn't be moved even by ten elephants. He took the child inside, pushed the rock, and closed the door. Now where would he go? He was given the task: "This is your task. Make food for me. There is a big pot inside. The demon doesn't eat animals. That's it. This is your task." The demon went out, looked inside, and went away. While doing this, a year passed. One day, the child said to the ghost, "You have become like a friend, so where do you go daily?" He said, "I go where there is a meeting of the gods and demons. We listen to what God says to our demons or to the gods and then come back." The child said, "Really? So will you ask God how old I am?" The ghost said, "Okay, you cook good food, so I will ask and come." He asked and came back: "Your age is 100 years and 8 months." The child said, "Go and ask God again, 'He makes food in my cave,' and ask, 'What is my age?'" He went and asked. God said, "100 years and 8 months, 4 days, 2 hours, and 12 minutes." Do you remember? What was your age? Two hours and four days? 12 days... 12 days... 12 days. He said, "Half a minute can’t be less than this. His birth and life are only this much. It can’t be less than this." The child said, "Tomorrow, tell God to increase my life by one year. Please do it. 101 is fine." The ghost said, "Why do you ask me every day? Go and do your work. Otherwise, I will add more salt to the food the next time." The child asked, "What did God say?" The ghost said, "God said that even 12 seconds, even 10 seconds cannot increase. It does not increase or decrease; it is fixed. Yes, do one thing. God said that if there is an accident in between, or someone can kill me, then this is the last question; I will not ask." God said, "What do you ask again and again? Do you have such a devilish intellect? Whatever happened, it happened. No one can kill, no accident, nothing at all." He came back. The child asked, "What did God say?" The ghost said, "God said, 'Are you mad? The time has been decided; it has happened. No one can kill, no one can do anything.'" So what did the child do? A big piece of wood was burning in the stove. He grabbed the wood in his hand and said, "I will not hit you, otherwise open the door. I will hit you with fire." The ghost said, "Oh, don’t hit me, I am not a fire." The child said, "Open the door." The ghost thought, "Then he cannot kill me." Then he removed the stick and came back home. So the time which is there, no one can move that time. That is why there is no ghost. The ghost is of the mind. The cave of the mind is the mother. And if he is afraid, then he is afraid for no reason. Now you are afraid that you will eat me, and I will sleep alone at night. What will happen? Nothing will happen, sleep peacefully. So this was the story for our school children, hostel boys, about the life span, fear, and ghosts. So in reality, there is no ghost. In reality, no one can kill you, and you can’t die. The time is fixed for every creature—how, where, and when they will die. So it is said: Jisko rākhe sāhiyāṃ, aur mār sake na koī, bālan bākā kar sake, jo cāhe jag vairī hoī. To whom God protects—Jisko rākhe sāhiyāṃ—God. Jisko rākhe sāhiyāṃ, mār sake na koī. No one can kill. Not even one hair can be damaged by anyone. May the whole world be your enemy, but no one can damage you—kill, or do anything—if God protects. Whom God wants to protect, then it is said, on those whose destiny... Their destiny is coming to the darkness. Time is never equal. It is said, Guru Nānak: Every day is not an equal day. Sab dina ho tana ek samāna. Every day is not an equal day. But at the same time he said, Sabī din swaran ke śaman. Every day is a golden day. Now, for whom is it not equal, and for whom is it golden? The worldly people, who are changing constantly. Even some politicians or officers have a high position, but it will not be forever. When he or she is retired, they will again go to a normal life. For the worldly thoughts, worldly life, and worldly people, every day is not equal. But for the saints, every day is a golden day, said Guru Nānak. Therefore, it is a Sadā Dīvālī Santake. You know, sometimes you are celebrating the Pavali, Holi, and Christmas festivals. But for a saint, every day is a festival. Sada Diwali Santake or Ato Bar Tevar, and every eight days are festivals. Every day is Diwali, and every week, seven days, or Tiṣobar Tevar, on thirty days of the moon, all are the festivals. The difference is in the way of thinking. When you begin your spiritual path towards Brahman, self-realization, or what you call God-realization, it needs practice. And practice means purification. It’s not that every day you should practice your mantra, your kriyās, your prānāyāms, your prayers, and singing bhajans and satsaṅgs. What does this change in your physical life, in your body? Though you practice prayers, mantras, satsaṅgs, singing, āsanas, prāṇāyāms, you are getting old. Constantly, there is a change in the body. Then for what? Practices are for that—that all the sins from the past lives and all the films of the ignorance, mālavikṣepa and āvaraṇa, are purifying, are cleaning. And when you put negative energy in your mind, in your thoughts, even in your body, then it again changes into the negative, into darkness. I told you yesterday, we are standing only one step far from the Brahmaloka. Only one step we have to make, then we are inside the door of the Brahmaloka. And that step means lifelong leading a positive, beautiful, harmonious, happy, spiritual, divine life. What does that mean? That means the antakaraṇa is purified—the antakaraṇa, the inner functions. Man is the mind, buddhi is intellect, citta is your consciousness, and ahaṁkāra is your ego. Man is the mind, buddhi is intellect, citta is your consciousness, and ahaṁkāra is the ego. Put off. This works for us if we purify through Kriyā. In Yoga and Daily Life, you have Kriya Yoga, you have meditation, self-enquiry meditation of Yoga and Daily Life. You have beautiful bhajans—hundreds, thousands of bhajans—you have beautiful bhajans written by Mahāprabhujī, Holy Gurujī, Devapurījī, Brahmanānjī, Maṅgīlāljī, Śivānānjī, Lālānānjī, and so on—all the disciples of Mahāprabhujī and Gurujī. These bhajans are uplifting our consciousness. These bhajans are making the clarification in our consciousness. This is not only for singing, but to follow. That is very important. Then our antaḥkaraṇa is purified. At that time, your mind will be focused or pointed on the positive. Your intellect will feed your citta, your consciousness, with positive and spiritual energy. And at that time, your ego will turn to the positive. It means the ego turns into willpower. And that willpower means the will to lead a spiritual life, a motivation, the will to help all creatures. The will to bring the light of wisdom into the world. That is the human dharma. When this doesn’t matter—if you have renounced your life or you are in a family life, no problem. That’s no problem. The problem is in our mind. The problem is in our intellect. The problem is in our emotion. The problem is in our way of thinking. And there is this big rock in front of our step, so we cannot step into the Brahman—means self-realization. If those obstacles are removed, your door is open to the Brahman. The second step leads you back. And these are the negative thoughts, negative talks, negative feelings, negative waves in the body, negative in the consciousness, and everything. That means you make one step, but you step back. And when you make this one step back, you fall into the darkness, which means into nothingness. You are far from that which we call Brahma jñāna or self-realization. So when you work, you work with love. That’s your sādhanā. When you meditate, you meditate with love. That’s your sādhanā. When you practice your mantras, you practice with love. This means bhakti. Kali yuga keval nāma ādhāra sumira sumira nara hoī bhava pāra. In this Kali Yuga, the mantra, the name of God, is the only savior, helper, support, and liberator. Kali yuga keval nām ādhāra—only in the Kali Yuga, mantra is only the support, hope, basic, the foundation. O humans, repeat and repeat and repeat your mantra, that you may cross this endless ocean of ignorance and suffering. Therefore, Guru Nānak Sāhib said, "O my mind, O my self, now begin." Practice your sādhanā, practice your mantra. Turn to the positive. Then the support, the spiritual support, will come to you. As soon as you fall into the negative, kuśaṅga, you step back, and now you fall into the nothingness; there is no hold. Why? Because in your destiny, lots of suffering is waiting. And because you do the consciously negative thoughts, negative talks, or kuṣaṅgas, and so on, at that time your positive buddhi, your positive intellect, is taken away. And then darkness comes, accidents happen, many things happen. Sooner or later, you have to suffer. Therefore, to whom now God sees that immense suffering is waiting, then the positive buddhi is separating from this person. And earlier, you don’t blame God. You are doing these gushangas. You are destroying, you are talking, you are dividing. You have made this atmosphere. You are the person now, like a threatening. So it’s very important for us to continue our practice. And these layers of the positive and negative both are in our own individual phenomenon. And there is again a very important subject, which is scientific. You can be sure that in this life you will come to Brahmajñāna, to Brahman. If you practice, if you fail, you fall again into the nothingness. Because you were in nothingness, but merciful God gave you human life, such a beautiful human life. For what? To make this one step further. That’s all. This is the last step of your traveling. If you miss it, then you go again into nothingness. Do you care about yourself or not? Do you love thyself or not? Do you want yourself in everlasting happiness, joy, in the heavenly kingdom of God, Brahman? Or do you want to suffer again and again? You’ve forgotten that pain which you had. You’ve forgotten that death which you experienced. You’ve forgotten that process of new life. You think, O human, like you are now, forever like this, the kingdom belongs to you. No, no, no. We are servants. We are here just to serve. Our service is the liberation path also. And so, according to the ancient, authentic science of yoga, if you practice, you will achieve. If you practice just things which are not completed, where there is no authentic paramparā—it means the dynasty of that spiritual lineage—you are lost. When you practice under that Siddha Gadī, Siddha Pīṭhas, that means you have a stamp which is valid. But if you make a stamp in the market and bring a new stamp, stamp on any paper, that is not valid. Maybe some days you are happy that you have a stamp, but when you go through the official work, then they will say this is a wrong stamp. Are you practicing mantra from real Siddha Pīṭhas, gurus, or those kangaroos running here and there? They learn from some masters, and then they think they don’t need the master. They begin to teach. They make a great mistake. They are happy for a little time, but then they are lost in nothingness. A blind will lead the blind. Therefore, it is said, we always pray to Gurudev. You are a student, disciple. I am a student and disciple. Satgurudev is sitting there. Therefore, it is said: My life is in your hands, my breath is in your hands, my life is in your hands. Ab kheech lena is door ko, Prabhujī, āp ke carno me. Ab kheech lena is door ko, Mahāprabhujī, āp ke carno me. Beautiful bhajan? Yes. Ab saṁp diya is jīvan kā sab bhār tumhāre hātho me. Gurudev, āp ke hātho me. O Mahāprabhujī, āpke hāthon me. I give all in your hands, Gurudev, O Mahāprabhujī. Meri swāsa āpke hāthon mein, O Mahāprabhujī. My each and every breath is in your hands. And the rope, the string of my life, is in your hands. Please, a little bit, pull it towards thy lotus feet. It’s a beautiful bhajan. Ab baith gaye ham tumhari naiyame, paar karana tumhari haathome. Ab baith gaye hain nāv tumhārī, pār tumhāre hāthome. Ab baith gaye hain nāv terī, pār lagānā hāthome. Ab saupād is jīvan kā sab bār tumāre bār tumāre hāthoṁ meṁ Śrī Devpurījī ke hāthoṁ meṁ, bār tumāre hāthoṁ meṁ Śrī Devpurījī ke hāthoṁ meṁ. So, in this, the authentic ancient literature is talking about kuṇḍalinī yoga. Kundalini is that cosmic light. Kundalini is that cosmic energy. Kundalini is that vibrant energy which is in the whole universe. And that energy is pervading all creatures. It is in the earth, it is in the moon, the sun, everywhere. And in the humans, but don’t think that you would like to have all. That’s not. You have more than all, and nothing than all. Know how to utilize, how to preserve. Kundal means circle. Kundal means the circle, and energy always moves in a circle. The sun’s rays always go in a circle. And that Kuṇḍalinī is coiled three and a half times around the Śiva Liṅgaṃ in the Mūlādhāra Cakra. And facing down. So now is your duty. This kundalini is your destiny. Now you can awake, or you can fall again into that darkness. It can go in the hall, or it can come to the Śiva. Shiva means the consciousness. Shiva means not a body. And Kuṇḍalinī Śakti means the energy, not a form, not a body. Energy is there between our two hands; energy is flowing between the two, like iron and magnet, there is energy flowing. So that you cannot describe it in words, forms, and colors. Similarly, consciousness, the Brahman, you cannot explain or describe in form. Often we misunderstand Śiva and Śakti. And when you misunderstand this, then you suffer. It means your consciousness is on the lower level, not on the higher level. That cosmic energy is flowing through and through in our human body. Which we are talking now, 72,000 nerves, and these are the channels through which the cosmic energy is flowing in the body. These are the 72,000 nāḍīs, and out of the 72,000 nāḍīs, three, or three nāḍīs, are the most important nāḍīs: Iḍā, Piṅgalā, and Suṣumṇā. But it means not that only Iḍā and Piṅgalā, Suṣumnā is responsible or can do everything. No. The entire body has a network, and each nāḍī has its own meaning and function in the body. We feed, we supply, we provide that cosmic energy, Śakti, to our body, and that Śiva, the consciousness, pure consciousness, is residing in our body. But the Śakti is not there. Shakti is constantly circulating, and Shakti always goes there where this consciousness is. Consciousness means life. Where there is life, there is movement. Where life is living, there is consciousness. Where the consciousness is energy, where the energy is, there is movement. So it is a beautiful coordination, a beautiful work of the universal Self. We provide this energy through nourishment, food, liquid or solid food. We provide this energy through nature, oxygen, water. When you swim in the water, you feel that energy. You go under the shower, you feel that energy. Morning, when you touch the water, say, "Thank you, God, for this water element." Immense energy is there. If you consciously take water in your hand, look at it, and wash your face, now these energies through the air, through the pipe elements, what we call is rotating through the body. Now this body needs to digest, circulate equally in the body. If you are not active, then you create in your body tamas guṇa. Tamas guṇa means laziness, and tamas guṇa is suppressing rajas guṇa. So when somebody tells you to give up your tamas guṇa, immediately rajas guṇa comes up like a cobra. When someone tells you, "Don’t be lazy, work," inner anger comes out. That is tamas and rajas guṇa. Sattva guṇa, you’d have to purify tamas and rajas guṇa through sāttvik thinking, positive thinking, working, active. Everyone has good abilities to do something. Fifteen days ago, I was in Kailāś Āśram. Behind my balcony, there is a beautiful tree, and one small bird began to make a nest hanging on a tiny, tiny branch. She was building it so strong, it doesn’t matter how strong a storm comes, it will not break. It will not get lost from the branch. She has no hands. She has only one beak and legs. Next day, already she had a nest hanging three, four centimeters. And now, day before yesterday, I was in Kailash, and what I saw, beautiful, the nest is hanging nicely. Ventilation: the air goes out, and there’s a big, now big, beautiful place for sitting for the eggs or babies, and then a nice door going out a little up, and then again hanging, nice grass-made nest, so no snake, no any creature can go in, and air. Air is filtered. Air is filtered. You can see, you can observe this creature, this small bird, how beautiful a nest it has made. So there is a story about this bird. She made a beautiful nest and was sitting in the nest. It was winter time, raining, with a cold wind, and she was sitting in her nest and swinging. Under the tree was sitting one monkey. And the monkey was freezing, and water was flowing, a little flood because of the rain. The bird was very positive. One bird felt very pity. She was thinking, "My brother of this forest, a monkey, is also living here. He is a member of our creatures here." Said to the monkey, "My dear brother monkey, looking at who is there, she said, ’You have two legs, two hands, your body is like a human. You are capable, big body. Why can’t you make a little shelter for you, like a heart, a little bit, that in such cold weather you don’t have to suffer?’ Look to me, my friend. I am just a bird, little, only one beak and two small legs, but I made such a beautiful nest. In every season, storm, raining, even the hail falls, the eggs cannot be damaged. Can you imagine? So big hail can fall. It will not damage it. A bad core, our gara purge? I thought, you know, my under the today, my look, monkey? This stupid bird gives me advice, knowledge? I know what to do. Who are you?" He jumped and took her nest, destroyed and threw, and said, "Here, I... I am giving me some suggestion again." The bird was sorry for that but didn’t fight against this stupid monkey. The bird only said, "God protect him from the cold, and this, he doesn’t know what he’s doing." So there is one poem: advise them those who can digest or accept your advice while giving advice. To the bird, the monkey lost the nest. This is how the negative energy, the tamas guṇa and rajas guṇa, and one side is sattva guṇa. So, your tamas guṇa, your rajas guṇa can damage your sattva guṇa too. Therefore, work, give up laziness, be active, and when there is nothing to do, go for a walk, run, this, that. Talents, you have the talent. So, through these two 72,000 nāḍīs, these three nāḍīs are very important: Iḍā, Piṅgalā, and Suṣumṇā. Ida, Pingala, and Sushumna, these are the three main channels through which the cosmic light is received more. And when you practice this Kriyā Yoga, many masters are teaching Kriyā Yoga, of course, but we are very precise in Yoga and Daily Life, and I would suggest that you should practice. But if you practice and you give up, and you lose your devotion, confidence, or your faith in you, you will not give up your sādhanā if you don’t lose faith in thyself. Now you hate yourself, that’s why you gave up, not that you hate others. So when you gave up which buddhi, jisko prabhu dharun dukdehi uski buddhi pali harli. Now, now the time has come that again you will fall into the dark nothingness because you stopped everything. Good things, you throw it away. Then again, it will be the same thing coming back. So purification of the tamas guṇa means the laziness, drowsiness, dullness, no concentration, no motivation. This is the tamas guṇa. According to the Āyurveda, you can read there are three guṇas also: tamas, rajas, and sattva. Sattva is the best quality, and yogīs, like all of you, please always try to have sattva guṇa. When you have sattva guṇa, your citta is enlightened. Your intellect is colored with that wisdom. Oh, you become wise, great. At that time, your anger is suffering; your ego, anger, hate, and jealousy are decreasing. Like in the summer when it is very hot, some rivers—the riverbed is drying, and the water level is going down, down, down. And what does that mean? The tamas guṇa is a very thin layer. But by dominating your sattva guṇa, you are the greatest one. But when you try to put negative vṛttis in you, again you destroy thyself. So, Kuṇḍalinī Yoga is actually practiced for the purification of these guṇas, awakening within thyself that divine cosmic energy, what we call Śakti, and enlightening that pure consciousness. You are going to search here, you are going to search there. It means you lost the bhakti. And that Mahāprabhujī said in one bhajan, "O mind, you lost everything in company with the ku-saṅgīs, with the bad companies." You lost your knowledge. You lost positive knowledge. You lost the meditation. You can’t meditate anymore. You are so disturbed. You can’t meditate. You have so many restless vṛttis: anger, hate, this. You are searching how to shout at someone, how to disturb someone. That’s all. Jñāna, dhyāna, bhakti, sab goī. And due to this, you lost also your devotion to God, lost the devotion to thyself, and lost the devotion to the master. You lost the devotion to your partners, you lost the devotion to your fathers and brothers, and you lost the devotion to your children and to all creatures. That devotion means that love, positive love, being in this world. Where you come, light should come, not darkness. Where you come, there should come happiness, not fear. Where you come, there should come harmony. But where you come, distractions should not come. That means you are on the right path of awakening of your divine energy, the Kuṇḍalinī, and very soon, at the end of this life, be sure that you will enter into the cosmic door, into the Brahmaloka, into the Brahman. So these 72,000 nāḍīs constantly have to be purified. Otherwise, they are filled with negative vibrations, with negative food, and with negative societies and negative talking. Your whole body is suffering. You can’t meditate, you can’t sleep, like there are thousands of scorpions biting you, and many, many cobras are attacking you in an emotional way, in an intellectual way, in the way of ignorance, in the tamas guṇa and rajas guṇas. Kundalini, that is the divine mother, divine Śakti. That is our real mother. This physical mother is okay, but who is our real mother? Our real mother is that cosmic mother, that cosmic light. And who is our real father? Is that Śiva, that pure consciousness. This Ātmā is the daughter of that Brahman. That’s it. That Paramatmā and ātmā, we are together. So, tomorrow we will come again, and today is enough. You shall read this book, what you call, I put it here, that my dear listeners can see the title of this book, The Hidden Powers in Humans: Kundalini and Chakra. This book will make everything clear and bring upliftment to your consciousness. I wish you all the best, and I will come again to you tomorrow. God bless you, and Maa Prabhujī give you devotion, Śakti, Bhakti, and pure consciousness. Namaste, Namaste,... Devi Sarva Bhuteshu Suddharupena Samsthita. Namaste, Namaste,... Namo Nama Ya Devi Sarva Bhuteshu daya rupena samsthita. Namastasye, namastasye... Namo nama yā devī śarva-bhūteṣu kṛpā rūpena saṁsthitā, namastasye, namastasye... Namo nama yā devī śarva-bhūteṣu kṛpā rūpena saṁsthitā, namasteṣe, namasteṣe... Namo namaḥ yā devī sarva-bhūteṣu buddhi-rūpeṇa saṁsthitā, namasteṣe namasteṣe... namo namaḥ yā devī sarva-bhūteṣu lakṣmī-rūpeṇa saṁsthitā, namastaśye namastaśye... Namo namā śānti śānti... Devaiśvara Mahādeva kī Jai, Dīpa Nārāyaṇa Bhagavān kī Jai, Mādhava Kṛṣṇa Bhagavān kī Jai, Satya Sanātana Dharma kī Jai, Viśva Guru Mahāmaṇḍaleśvara Paramahaṁsāmi Mahāśvara Nānājī Guru Deva kī Jai.