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Oṁ Namaḥ Śivāya. Oṁ Namaḥ Śivāya... Paramahaṅya Gurudev, Satgurudev, Paṣṭhit, Āditya, Sādhya, Paramātmā Kā, Purī Ātmān Harū, Sādhya Ātmān Harū. Today, in this Tapobhūmi, in this Kailāśar Mahādev Mandir’s Praṅgal, in this Tapobhūmi, in this Golwām Dhām, the Paramātmā has called all of you here. Mujhe aisā lag rahā hai ki Paramātmā Bhore Bābā ne, Svāmī Bhore Bābā ne āp svapn kū yahāṁ bulāyā hai, isliye āp svapn hamāre āvinan bandhanī hai, atyanta bandhanī hai. Āp svapn lok ko ham bandhanā karte haiṁ, āvinan karte haiṁ, āpne taraf se aur mere samiti ke taraf se. Savā, āp lok ko avināśī kartā ho, bandhana kartā ho, svarāṭ kartā hum. Svarāṭ avināśī kartā hum. Āp savlok yahā ke vāsayī, Pokharā ke vāsayī, sukhamayo, ānandamayo, paramātmāsayī koī pukās. First of all, I welcome all of you. Heartily, I welcome all of you. This is a holy place, a Śiva holy place. In this Śiva holy place, I welcome all of you. Heartily, I welcome you. Oṁ Nandu Sayuktaṁ Nitya Dhyanta Yogina Kaṁdaṁ Mokṣa Daṁcheva. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭi Vardhanam. Mṛtyor Mokṣir Mahāmṛtāt Om Śānti Śānti Śāntir Bhavatu. Satya Sanātana Dharma Kī Jai. Blessed Self, dear spiritual seekers, respected president of this temple, Kedāreśvara Mahādeva’s temple, dear devotees, we are the fortunate ones to be here at this holy place, as the respected President said. He welcomes you all here on behalf of himself and his committee. Three days ago, I was thinking, now here is one festival where different kinds of people will come, and there will be different kinds of food and atmospheres. Why should we not have satsaṅg here in our temple? As per the rules, it is good to ask the organizers. I sent a message to our dear president, and he said, "Of course, the temple is here to sing the glory of God, for the satsaṅg, not for the kusaṅg." And so we are here. Thank you very much. I pray to Ṣaḍaśiva, Bhagavān Kedāreśvara Mahādeva, to bless all who come here. All may receive His divine blessings and be free from this cycle of birth and death. I would like to tell something about Bhagavān Śiva, Ṣaḍaśiva, Svayaṃbhū, and what we call nowadays yoga. Especially for our Nepali bhaktas, I would like to tell them, they know, but what is my thought, my opinion. Ananta Brahmāṇḍa Śāstra Sūrya. Endless universe, we don’t know where the beginning is and where the end is. And thousands of suns, thousands of solar systems, millions of solar systems in the entire universe. Before that, it was known as a śūnyākāś, empty, void space, only blue, dark blue light. This empty space, śūnyakāśa, is known as the body of the mother. That is what we call the cosmic mother, the divine mother, the śakti. Within the universe, that ānand, Hari ānand, ānand Hari kathā, that is the endless, and the glory is also endless. Within the place that is called the consciousness, which we call cosmic consciousness. Not the conscious cosmicness, but the cosmic consciousness. It means that consciousness is within this śūnyakāśa, which we in the Vedas said, Hiraṇya Garbha, golden embryo. That is pure cosmic consciousness. And within that Ānanda, the one tendency, Spūrṇa, awakes, and that Spūrṇa is known as the Nāda. In the Vedas it says, Nāda Rūpa Parabrahma. The second form of Brahman, if you want to know, is Nāda, sound, resonance. That sound which he said, "Eko’haṁ bahusyāmi," I am one, and now I will multiply myself. This kind of awareness, the cosmic consciousness within that Avokannad, Om, Ākār, Ukār, Makār, Oṁkār Bindu, Sayuktam Nityadhāyanti Yogīnaḥ. All the yogīs are meditating on that Bindu because that Bindu is the center of the universe. From this, Nārada immediately spread the resonance throughout the entire universe, and it awoke and manifested as Jyoti. That is what we call Śiva Jyoti. The first is space consciousness, and that śakti, that śakti which is maintaining the balance, unity, and harmony between space and consciousness, is called yoga. Yoga is not only just what you look in the books, but yoga is that divine energy which balances, harmonizes, and unites, keeps in one place, that param śakti. Now the Śiva-jyoti, through this Nāda-Śiva-jyoti, is manifesting. Besides this, jyotī needs that śakti. So that’s why we call Śiva and Śakti. You cannot separate śakti from the jyoti, and you cannot separate jyoti from the śakti. No oxygen, no flame. Yes? So it’s life. That energy is called life. And from that, what we call Swayambhū, no one has created him. He is the one who from himself manifests, and then through his nāda and through his Tāṇḍava Nitya, the entire universe is filled with something like a sparkling light—millions of suns, stars, planets, elements. They will eat. They will eat. Now, a very interesting point. Those ṛṣis, Trikaradarśī, knowers of the past, present, and future, knowers of all the yugas, manmantras, and kalpas, who know everything, said, "When Śiva manifests out of the jyoti, you see him sitting in meditation." Sitting in meditation, it means meditation and yoga, everything is created and comes from God Śiva. Now you may say Patañjali, you may say this, you may say that. Now, someone says, "We don’t like Indian yoga because they are Hindus; we have no Christian yoga or this yoga." Yoga is a yoga that is a prasād of Śiva. When you try to teach someone, perfect one, wise one, then we said, Śivjī ko mantra śikhāne kī āvaśyaktā nahīṁ hai. You need not teach mantra to Śiva, because Śiva himself is the lord of mantras. Jitnī vidyā, jitnā jñāna, jitnī yog kalā, jitnī siddhi, sab kuch jo huā hai, Bhagavān Śiva ke kṛpā se hai. Śiva ne nahī diyā, everything, yoga, knowledge, science, everything, siddhis, perfections, mantras, all is the blessing of Śiva. He is the inventor, or He is the creator of everything. Then it developed slowly, slowly, and came to us. Bhagavān Śiva gave the knowledge of Yoga. Guru Gītā and many others. From this creation, from this nāda, which nāda went through the prāṇa śakti of Śiva, the fire element was created. Through the fire element, the air; through the air, the water; and through the water, the earth. So, the space, the fire, the air, the water, and the earth. All is the creation of Śiva. Then Śiva creates Viṣṇu, and he gives, tells Viṣṇu, "Tapasyā karo, tapa, tapa," and through the tapasyā of Viṣṇu, the ocean, the water appeared, kṣījal, and from Viṣṇu’s navel comes the lotus. Bhagavān Śiva tells Brahmā, "Bhagavān Śiva created Brahmā and said, ’Brahmā Deva, take your seat on this lotus, and now you will begin to make the creation.’" But Brahmā asked the question himself, "Who is my creator?" So, through the lotus, he goes to find his roots. Yugas and yugas passed, but there was no end. He couldn’t find where the end of it was. He came back. Brahma’s first disappointment. Brahma said, "I am the creator, doing, but even I don’t know where my beginning is, who my creator is." Vishnu comes and says, "Brahma, I am your creator." That time, Lord Śiva, Śivajyoti, and from Śivajyoti, nāda, sound comes, no, no, Viṣṇu, no. You are not the creator of Brahmā. Brahmā is Śivajyoti se pragat huye hai, and you are also. Isse liye, tum jao tapasyā karo. And then things begin, then the entire creation. My dear, on our planet, 8.4 million different creatures are created by one creator, and this is the cycle of the 8.4 million different creatures: chaurāsī lākh jīva jhūn. If you don’t believe me, go ahead and count. Yes, if you don’t believe, then start counting it from today itself. Tell me, Maharaj, have I got more than five or less? From these 8.4 million different creatures, one is the human. God was thinking, "I should have some subtle creature, a perfect one, to whom I can give all the wisdom, all the knowledge." And while doing, doing, finally, the human. Human is created as a protector and not as a destroyer. God was thinking, "My child, the human, will protect all children, all my creatures, which I created." God did not say that, human, you should eat my creatures, my children. Though it is said, "Jīva Jīva Bhakṣetai," the long story, the long story, in the cosmic parliament before creating this planet and the creatures, the question was, "What should we do now?" They said, "We should begin something." Okay? Creatures will come. What do we call this? Mṛti Loka, the mortal world. But they will come and come, and no one will die, and no one will go. What to do? And no one will work. Just lying like a stone. Then Viśvakarmā, Bhagavān Viśvakarmā, he was the parliament speaker from the upper house. Viśvakarmā was talking, thinking, "Agni Dev Parāgatve, Agni." They asked a member of parliament, Agni Dev. Agni Dev said, "Yes, I will make them moving and working." He said, "How? I will enter in every creature as a Jathāgni." Vishṇu is the Agni. That Agni cannot exist without water. What you see, all this water, is a fire. You also get the electricity, the hydro. What do you mean that you will go into the... Everyone says Jātā Agni. They will be hungry. When you are hungry, even if you are very lazy, you will get up and go into the kitchen and look to see if there is something to eat. Okay. Everything is clear, but then it is said, "But what will they eat?" What will they eat? So it is said, "Jīv jīv bhakṣate." Yamarāja came and said, "Jīv jīv bhakṣate." The living being will eat the living being, death. Death is very cruel, for death doesn’t matter how you die; the main thing is you die. Whether you fall into fire or into water, whether you are crushed under a building, anywhere, no matter how much you tremble and die, death does not care about him. Death does not care about him. Death does not care about him.... Parva nahīṁ kartī ye, mirti uskī. Parva nahīṁ kartī ye, mirti uskī.... The Devas, not the Asuras. The human will lead a Sāttvic life, a balanced life, and protect all lives. Ahimsa paramodharma, the highest principle is non-violence: physical, mental, emotional, social, political, intellectual, and so on. The world begins; the creation begins. But what is for humans? What should we do? God gave one very powerful tool to humans, and that is called the intellect. Buddhi manuṣya ko manuṣya banātī hai. Lekin buddhi bṛiṣṭ ho jātī hai, to manuṣya patan mein calā jātā hai. For the intellect, what is good, good, generous, generous, butter, butter, that is discernment. Without the faculty of discrimination, nothing is of any use. Therefore, a human being also possesses discrimination. That is why there are four means in Rājayoga: Jñāna Yoga, Viveka, Vairāgya, Satsaṅgati, and Mumukṣutva. While thinking, the principle of the buddhi is to give the judgment and then act according to your viveka, whether you should do it or not. Likewise, the humans developed the yugas, and yugas, and we are here. Within humans, immense power is dormant, hidden powers in humans: chakras, kuṇḍalinī śaktis, siddhis, manas, buddhi, citta, ahaṅkāras, dayā, dharma, tapasyā, yāga, vairāgya. So both sides are there. It developed asuras and devas, devī śaktis or āsurī śaktis. Asurīśakti went towards the Asuras, who have no discipline, who have no knowledge, who have no feeling of pure impurities. They will eat whatever comes, but the Devas will first offer ceremonies and then have a Sudśāttvika Āhāra. Jaisa Khāyegā Ann, Vaisā Rahegā Man, Jaisā Pīyegā Pānī, Vaisī Bolegā Bānī, Jaisā Karegā Saṅg, Vaisā Lagegā Raṅg. What you will eat, like that will be your mind, acting all the time. What you drink, like that will be your language. And in which company you keep, like that will be your color. Society you are, like that your behaviors will be. Therefore, finally, yoga came. In this body, the human body, there is immense Śakti. Yatha Brahmāṇḍe Tatha Piṇḍe, what is in the universe exists in this physical human body. But, ye Banglā ajīb banā Mahārāj, ye Banglā jo hai ajīb banā hai, bhūt ye ajīb hai. Ye Bangalā Ajīb Banā Mahārāj, Jisme Nārāyaṇ Bole, Jisme Nārāyaṇ Bole, Par Gurū Bin Bhed Kaun Khole, Yeh Bangalā Ajīb Banā Mahārāj, Jisme Nārāyaṇ Bole. It’s a wonderful bungalow is done, and in which God Nārāyaṇa Himself is speaking. But without Gurudev, who can tell the secret of this bungalow? Yoga: A human body has 72,000 nerves. These 72,000 nerves are running in the body. These 72,000 nerves are those to which the cosmic energy, vitality, what we call the cosmic mother, nourishing this child, the energy is received. And out of 72,000 nāḍīs, three are the major: Iḍā, Piṅgalā, and Suṣumṇā. Ida Nadi, connected with our left nostril, controls our entire emotion. Iḍā Nāḍī kā Dev, Candra, Candra, kyoṅ ki Candra man kā Devtā hai, Candra ghaṭṭā baḍhtā hai, aur hamāre man ke vicār bhī badaltā rahtā hai. The left nostril is Sūrya, the Sun Nāḍī, which controls our intellect and activities that belong to the Vijñānamaya Kośa. All the activities and thoughts, and desires, are controlled and led by the Sūrya Nāḍī. The Suṣumnā, that is the head of all, is located. Sushumnā controls the consciousness. Iḍā is known as Ha and Piṅgalā is known as Tha. So it becomes Haṭha. And when they are purified and brought into balance, it is called Haṭha Yoga. Union means Yoga. Hatha Yoga is a purification of the body-mind. Antaḥkaraṇa, manas, buddhi, citta, ahaṅkāras. Through the practicing of the prāṇāyāms, particular mudrās. When the Suṣumnā awakes, the consciousness flows directly towards the Sahasrāra Cakra. There are also thousands of chakras in the body. Earth’s chakras are located at the foot sole, from the sole till the ankle joint. The vegetative chakras, vegetation from the ankle joint to the heels; paśu chakras from the knees till the hips; mānav chakras from the beginning of the spinal column till the end of the spinal column; the ājñā chakra; and then deva chakra in the mastiṣka. That’s called Brahma Jñāna. Brahmin is not a caste, like what we are saying. A Brahmin, that is a Brahmin called a Brahma Jñānī, the Brahmin. Jisko Brahma kā Jñāna Ho, Vohī Brahma Khelane kā Adhikārī Hai. Janam se sabhī śūdra hotā, sūtak hotā. Janam baccā paidā hotā hai, to kahte sūtak hai. Abhī ghar me ne jalāyā. Se Jāt Bantī Hai, Aur Sādhanā Se, Voh Padmī Prāpt Gyān Śirdī Prāpt Hotī Hai. This is why Brahmins have these Jñāna Indriyas, our five Jñāna Indriyas, they are located here in the Brahma place. Eyes, nose, ears, tongue, and the skin, which covers the entire body, are for taking in. Prāṇāyāma, Prāṇāyāma which makes all the energy balanced in the body. All systems are now balanced, and it purifies. A human, in the morning, gets up and chants the Gāyatrī Mantra five times. Om Urbhvāśva Tatsavitur Vareṇyam Bhargo Diyo Yona Prachod Dayat. Then take water and Śurit Kujjal. You know what water is? Water is life. No water, no life. Jal jahā jagadīś jahā pānī hai, vah īśvar jagadīś hai, vah jā. Water there is life. Likewise, finally we come to the end of our discussion. Not in detail. If we do in detail, we will have one month’s time, but we will talk further. So what I want to say is, yoga is not a part of any religion. All religions are part of Yoga. No holy saint in the world became holy or divine without practicing yoga. Meditation, prayer, helping, kindness, good health—who doesn’t want these? Every holy saint meditated, all their prayers, then what is the difference between you and yoga? So yoga is the head, and others are all balance. And finally, it is said, "Yoga Agni Karma Dagdhāni." Through the fire of yoga, all the karmas can be burned. Mukti, Mokṣa, Siddhi, Samādhi, whatever you are searching for, in this human life you can achieve through the practice of yoga, prāṇāyāma, meditation, and āsanas. Therefore, Gurujī says, "Bhai, terā bītā jāye, vidyā jāye, tere nain."