TV Channel

Part 1: The Two Chapters of the Self Oṁ tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukam iva bandhanāt, mṛtyormukṣīya māmṛtāt. Nāhaṁ kartā, Prabhu dīpa kartā, Mahāprabhujī kartā hi kevalam. Oṁ śāntiḥ śāntiḥ śāntiḥ. Blessings to all dear ones, spiritual seekers, here and there, anywhere around the world where you are. The blessing is coming again from the beautiful, beautiful place, the city of Alexandria. Indeed, there is a lot of greenery. It has a quality; the air quality is very good, with lots of parks, good houses, designed societies, and many trees and springs. The springs every year bring us here to Alexandria. Meditation, the self-inquiry meditation according to Yoga in Daily Life, has two meanings. One is to know "how I am"—to be very neutral, very truthful, very clear to thyself. It means to know what are your good qualities and what are your bad qualities. Many we know, many we don’t want to know, and many we don’t know. Which are the best qualities, the good qualities that you know very well? And you know more than your good qualities. This is a self-compliment to thyself, to be proud of your good deeds, and to make the saṅkalpa, to make a resolution that you will do your best in everyday life to take more positive and good steps. So, when we know about these two sides—light and shadow—of our life, then we will understand many problems: social problems, relationship problems, family problems, mental problems, physical problems, emotional problems, etc. Nobody knows except you how you are. It is said, one cannot enter your mind. One cannot enter your heart. As was spoken yesterday, the subtle powers, the energy which are governing our entire being, and one of those is the mind. So, you can be very close to anyone, very, very close, and you can say, "Yes, you know everything about me." But still, there are certain things in your mind which you have not opened, and a very close person also does not know. It can be your mother, who can be more close to you than your mother. So, as an individual one is there, immediately it becomes an individual part. That is, how we call it, confidential and very private or secret, given by nature as your protection. What we put in that chapter of our life, good or bad, only we know. So, when we know the good part of our being, that we know, that is the subject of happiness, peace, and joy. And we know another chapter of our life, which we cannot open to anyone. Either you cannot express it, you have no words, or you do not want to. There are many reasons, but it is in your consciousness. That makes you unhappy. That makes depressions, that makes deep thinking, and you feel that you are stuck somewhere where there is no one, or there is no crane which can pull you out of it. That’s all you can. So, both chapters of your life, which are written or created by you—or my chapter by me—only I know mine, or you know yours. When we meditate and we come within ourselves, then we know there are two persons who know very clearly all your chapters, which you cannot hide from these two persons. And the first is God, and the second is yourself. So God has access to your very private data. And second, you have access, but now you cannot delete it. God may. This is a very interesting thing. This meditation, self-inquiry meditation—not "who am I," but "how am I"—is the first step in our life. How you have been with your parents, with your friends, with your colleagues, with your partner, etc., with your house pets, with the trees, everything, everything with the external world. Where was the fear? Out of fear, the greed appeared. But due to some kind of limitation of your freedom towards your greed, you had that fear not to open, but you took it, you did it, you do it. And that is continuously a subject of fear, an inner fear. So wherever you go, that will accompany you inside. So greed is the cause of the fear. And to give up is the result of losing the fear again. There were stories along, so I will not repeat the whole story. But let’s say there were two friends, one master and disciple. The master went somewhere; there was a lot of gold, and he went to bring the gold. The story is very long, which I will not tell you completely. The master had a complication there, and he couldn’t come back. So the disciple went, and he managed to bring him back. But at the same time, the master’s greed was like that. Still, he took a few kilos with him, and they had to escape, running through the forest day and night to cross that certain border. And the gold was heavy, so the disciple said, "Master, give it to me, your luggage. I will carry it." "Take care," he said. "I will take care." Very good. And always, the Master used to say, "We must hurry up. We should not rest. We must go." It’s a very dangerous situation, a very dangerous situation. And the disciple said, "Yes." Then, while walking behind, the disciple thought, "What is this heavy thing inside? It doesn’t look so big, but it’s heavy." He opened the bag, and inside were some biscuits. Or bricks. They looked like little yellow. Oh God, dark. So they were walking and there came one big, a very deep water well, about 1500 feet deep. Sometimes there’s no water. And the Master said, "It’s very dangerous, fearful, let’s go quickly." So, the disciple, while walking, he just threw all in the water well and went. Whenever the Master said, the disciple said, "Don’t worry, Master, the fear is lost behind all in the water well." The Master didn’t understand what he meant. They were walking and walking. After five days, the Master said, "Now we are safe at our home. So, can you give me that luggage?" He said, "Which one?" "Which I gave you." He said, "Master, all the times we were saying, 'Fear of all fear, of all dangers, all dangers,' I threw it in the water well." No more dangers. Sleep peacefully, Master. No one will come to you. So we carry with us something precious, and we are afraid to lose it, afraid to give it up, and that will torture us lifelong. It can be attachment to someone or something, or it could be an enmity with someone or a jealousy. There are many, many things, many, many things. So, unless we clear up these chapters which we have within us, we cannot proceed further in meditation. Yes, we will do meditation. We will sit peacefully and say, "Oh, really, it was so good. I felt very peaceful." Because this meditation leadeth you behind, beyond, or out of the inner sorrows. So that was the time you were detached from the inner sorrows. And that’s why you felt very good. So if you enjoy the meditation for 10 minutes, after some time, you will realize: in 10 minutes, I get so much energy in this, then why not one hour? And then after some days, you will say, "Why not two hours?" So you get the taste of your meditation: to do more in order to be in peace, in harmony. But still, to proceed further, you cannot. Unless you purify or clear up, or give everything into the hands of God, you will not come to your good qualities. And good qualities are also as dangerous as bad qualities. Because good qualities will be supported by our ego, our pride, our success. It can be your knowledge, intellect; it can be your money; it can be your position; it can be many things. And what you did good for someone, that you will say, "I did it, I did it, I was it. If I weren’t here, what would have happened?" You know, there’s one story about God Rāma, which I spoke yesterday. And the story about Hanumān, the monkey god, you always say. Hanumanjī was the best devotee, a very great devotee. We said if the bhaktas are devotees, then it’s like no one can compare with Hanuman. And if the brother, then there is Bharat, the brother of God Rāma. The enemy, the worst brother, is Duryodhana, the brother of the Pāṇḍavas. So they were also brothers. This was also, brother. Anyhow, the long story, I will not repeat again. Many of you know. So when God Rāma came back from Śrī Laṅkā to his kingdom and God Rāma was again crowned as the king of Ayodhyā, all were very happy. God Rāma was sitting there. His wife, Sītā, was sitting beside him. Brother Lakṣmaṇ and all three brothers were standing behind him. And great Bhakta Hanumanjī, he was sitting down near God Rāma with folded hands and was all the time repeating his mantra, Rām, Rām,... Rām. How many times with one breath? And when he had to inhale again, he couldn’t say, "Rām, Rām," you know. So he was doing like this. Still in India, many people are doing this. They’re inhaling. They say like this. And other people say, "What does he mean?" Many don’t understand now why they are doing like this. So Rām, Rām,... Rām. And Rāma, Sītā was sitting. The audience was there, but Rāma was all the time looking at Hanumanjī. It doesn’t matter how high you are, how spiritual you are. There is still a very thin layer of jealousy. A thin curtain. It’s a transparent window, and now you have a little thin curtain. It protects you from viewing in from the outside, but from the inside, you can see. Sītā, Hanumanjī, Rāma’s faithful one, she got jealous. What happened to my husband? What happened to my Lord Rāma? He said, "God is all the time looking at the monkey. I’m sitting beside him, and he doesn’t care about me." God knew what she was thinking. So he looked at her a little bit, smiled, and then he went, leaned towards Hanumanjī, and took one hair near the ear of Hanumanjī, monkey like this, and he held this hair and brought it near Sītā’s ear. And from this hair, Sītā hears a resonance, the sound, Rām, Rām, constantly, ajapajap. It’s like a bell, no? Ram, no? And Sītā smiled and, with folded hands, said, "Sorry." God Rāma said, "Sītā, it’s not that I am so impressed by him, but you see, my presence is more than anywhere within him, because each and every hair, each and every atom of Hanumān is filled with my presence at all times, remembering God, me, Rāma." Sītā understood. Now, for Hanumān, there was nothing more than Rāma. And he was sitting under the tree, and someone asked, "Why do you always say God, Rāma and Sītā are with you?" He said, "Yes, in my heart," they said. Someone said, "Hanumanjī, you lie." He said, "I don’t lie." He said, "Sītā and Rāma are in my heart, here." Then one said, "Then show us." So Hanuman, with his nails, opens his chest, and you can see the reflection—the picture of Rāma and Sītā sitting inside and smiling, blessing you. Again, he closed it. And that is the holy heart of Hanuman, from over 10,000 years ago. And that is what you in the Bible wrote, the holy heart of Jesus. So that is the Rāma, and Hanumāna gave the heart to Rāma. Such a great Bhakta. Look, now I’m coming to the main story, but the point where we have a little layer of pride and jealousy. Hanumanjī was sitting under the tree in Ayodhyā, a beautiful tree. Rāma was in his palace, and Hanumanjī was thinking. He was thinking about his biography, and he came to know, "If I wouldn’t be there, if Hanumanjī would, Rāma would not have met me." Now, he didn’t say that I would meet him, but he met me. You see the difference? The president came to see Swamiji, or Swamiji went to see the president. It’s different. Who will be the winner, and who will have helped him to kill the Bali and this and that Rākṣasas? There was nobody who would find Sītā where she is. And there was no one who would be there to destroy Laṅkā. And there was nobody who could save the life of Lakṣmaṇa when he was poisoned, to fly to the Himālaya and bring the Sañjīvanī herb. And no one was there to free God Rāma from this poisonous snake which coiled around his body. I was the one who ran and searched the universe for Garuḍa, which I told the story of before yesterday, and brought him and freed Rāma. And no one would be there, able to do, to build the Rāma Setu between India and Sri Lanka. "What I have done is all for Hanuman," he said, "for Rāma." He was feeling proud of himself. God was sitting and looking. He knows everything that he is thinking. God Rāma said, "Hanuman, Lord, Lord, Prabhu, Prabhu, yes, yes,... in your seva." Said, you know, Hanumān, it was great to meet you, to know you. And Hanumān Jī was singing. And without you, no one could find where Sītā is. Great, humble bhaktas. You were capable of destroying Lanka. You were capable of flying over Lanka, and you were able to make such a bridge. The stones were swimming, fluttering on the water. That whole monkey army and all this, they could cross the ocean. Not only this, Hanumān, how thankful I am to you. Without you, there will be no one who could bring the Sanjeevanī herbs from the Himālaya. Rāma is repeating exactly what he was thinking. And you know, to bring the Garuḍa. You are great, Hanumān. I think without you, I would be nowhere and nothing, and I would have lost everything. And Hanumanjī’s ego was going off. He said, "No, no, Lord, your mercy, it’s always your mercy." Hanumanjī, God Rāma said, "Hanuman, my dear one, I have one last task, a test for you, if you can do it." "Yes, Lord, give me duty. Anywhere in the entire universe, what has to be done, the impossible will be possible. Your bhakta, your servant is capable to do. What can I do?" So, God Rāma gave one ring to him. Hanumanjī took this ring and brought it to the Himalayas near Mount Kailāś, and this is somewhere very high up in the Himalayas. There is a living ṛṣi above in the caves of the glaciers, and he has no food. We don’t know what he eats and how it is. He has one grass bundle. When the sun is too strong, he puts it on his head as a shade. When it rains, he puts it like this. It becomes his umbrella. When he wants to sleep, he puts it down as he has below. And when he wants to have an ashram, he sits and meditates. This one bundle of grass is everything for him. "Yes, Lord, what can I do?" He said, "No humans can go there easily." It’s very hard for any creature. There is very little oxygen. "But I know, Hanuman, you can do it." "Yes, Prabhu, tell me, what can I do?" "Go and give him this ring, and tell him that Rāma is sending you this ring." "Ah, nothing is easier than this, my lord. Immediately, your servant is ready." So Hanumānjī did, "Jaya Śrī Rāma," and he went, climbing glaciers here and there, looking, "Where can that Ṛṣi be?" It took him a long time to find him. One morning, around 10 or 11 o’clock, a ṛṣi was sitting in meditation, and Hanumanjī saw him. He came there. With folded hands, he was standing. Rāma told him, "Do not disturb his meditation." Just stay there at a little distance, and he knows that you are there. After some time, the ṛṣi opened his eyes and said, "Yes, Hanumān, come. I was waiting for you. Come. What message? What can I do?" Hanumanjī said, "This ring, my Lord Rāma has sent it to you." "Oh, yes. Throw it here in the water." There was a little water pond, a small waterfall. "Throw it here." Hanuman’s heart did not allow it. My lord Rāma gave this ring to him, to this ṛṣi. And how arrogant he is, even he didn’t want to see how it is, and said, "Throw it in the water." So the ṛṣi said, "Lakṣmaṇa, Hanumān, throw it." He threw it. The ṛṣi said, "Hanuman, you are not satisfied." He said, "No, Lord, I’m not happy." "Okay, then bring me the ring back." So he puts his hand inside and tries to catch that. So many rings he brought, same size, same material, exactly you can’t find which is which one. Both handfuls he brought. The ṛṣi’s name was Lomāch Ṛṣi. It comes in the Purāṇas, stories about him, Lomach Ṛṣi. Lomāch Ṛṣi said, "Hanuman, as many rings are there, so many times Viṣṇu incarnated on this earth. And when he comes, he has to pay the tax for his success. And as a tax, he sent me one ring here. So, count how many rings there are. So, his success is through my blessing. Not that you think, Hanuman, that you have saved Lakshmana, you saved Rāma, you built a bridge, you did all everything." It was repeating again there, you see what Hanumanjī was thinking. Hanumanjī was so, so down. He said, "Sorry, sorry..." So he said, "Don’t think that you did. You should be proud that God used you, chose you as His devotee, and let it be done through you. Never have this doubt towards your Lord, to be your master." So, Hanumān, take this little prasād. Give it to Rāma that your work, your duties, your dharma is successfully done, and I do accept your tax. He is now tax-free. He can go. So that is how the great saints are sitting; they are invisible, but they are there. So, who are we that we can say, "I have done this and this," or, "If I wouldn’t be here, he would not get this, or she would not get this"? Who are they? Some other power is there, some other forces are there, some other divine beings or divine light is there that is governing and guiding us. Aisa mera satguru andar bole, Mahāprabhujī is taking care of us. Holy Gurujī said, "Pal pal let sambhal." Every second, Mahāprabhujī takes care of me. Sab kus Devedātā Deep Dayāl to understand. So in meditation, we will see our mistakes, our stupidity in it, how stupid we are. But still, we can’t give up. This is the problem. Like an addicted one, he or she knows that the drug is now dangerous but can’t give up. So we have a fear of giving up certain things, though it is wrong. So Hanuman, do not let any doubts come towards Rāma, otherwise you will be. And that was his karma. When Rāma went, Hanuman said, "All is going with me." The whole army who was in Lanka with Rāma, including Sītā and all. Part 2: The Path of Self-Inquiry and Ātmā Jñāna For Hanumānjī, Śrī Rāma said, "Hanumān, I trust in you." I trust in you, and you should stay here in this world to help my devotees, my bhaktas. Secondly, Hanumān was the incarnation, the embodiment, of Śiva. There is a protocol among them. When Śiva has to incarnate, then Viṣṇu comes as his bhakta, and when Viṣṇu incarnates, then Śiva comes as his bhakta. Viṣṇu is meditating and praying to Śiva, and Śiva is meditating and praying to Viṣṇu. This is a mutual understanding. A husband adores his wife, and his wife adores him. Then the family relation and family function is proper, everything. Otherwise, when there is no mutual understanding and no respect for each other, the relationship will not last long. Because it is on the surface, it has to be in oneness. This is between master and disciple, between Śiva and Śakti, between Śiva, Brahmā, and Viṣṇu, and among the Ṛṣis. This is such a divine divinity, and it is that divinity which is ruling the entire universe and this world. Sometimes the Rakṣasas, the Asurīśakti, takes over, and you never know in whom. Suddenly, the Rakṣasa awakes. In everyone’s subconscious, both energies are there. Under the bottom of the ocean, we don’t know where that is. Jewels, pearls, petrol, poison, or accessories—we don’t know what is dormant in them. So, how spiritually are you developed? From your spiritual development, when a little bit comes, you think, "I am now great. I don’t need any master. I don’t need God. I can do. I know what Rāma spoke, I know what Jesus was talking about, I know what Kṛṣṇa was telling. I know all this, and I know who I am." Then the ego comes up; it means the giant wakes up, the giant of the devil’s energy. Then it becomes destructive for oneself and for others. These genes are slipping, what we call. Now their body is very big, atoms. So better let this slip, let it be slipping. Cool down the system as much as you can. When you argue a little bit and say yes and no, my God, then these atoms become distracted. Therefore, humbleness, kindness—try to escape from there. So, meditation, self-inquiry means: How am I? Do I have some greed? Do I have some kind of longing for money, for position, for respect, for this, for that? "Oh, the people must adore me. People have fear of me. People should be..." you know, this is greed. There is one story which I will not tell now because the deep side people say, "When he is going to give us meditation, he is talking all the time." So, when you know these two qualities—how am I?—then comes "Who am I?" When these two qualities are purified—Asurīśakti and Devīśakti—both you purified it, and then you come up. Then is what I told yesterday. The translation I will not do because it’s too long, but perhaps in evening satsaṅg I will do the translation again. It is from Bhagavān Śaṅkarācārya, Ādiguru Śaṅkarācārya, one of the greatest learned scholars ever to have been in this world, who was such a great thinker in such a school. Young, he could know all the Śāstras and Vedas, and this only can be done by one who is there, who has achieved that level of consciousness or came with all this wisdom here. But as long as those qualities in your subconscious are dormant somewhere, you cannot come far. You have to give up everything. "Everything" means all negative qualities are purified, purified, transparent. And it is not easy. It is not easy. Now you listen to the lecture. It is very clear. "We will not be angry. We will not be like this. We are very humble. We are this and that." And then you are driving. And suddenly, still, the light is not completely red or yellow, and your light is getting green, and you drive, and another car comes. This and the other one tells you, "Be..." What will he say? "Ah! You made a mistake, not me. Oh God!" The whole meditation was gone in vain. It’s not easy, I tell you. We are so often like corn, popcorn on a hot fan. That’s it. So, Śaṅkarācārya says—this is one śatakam—these are six ślokas from Ādi Guru Bhagavān Śaṅkarācārya, on nirvāṇa. Nirvāṇa means liberation, becoming one with the universe. Not Brahmaloka or Śivaloka, not this—I mean, not heaven and hell. There is no heaven and no hell. All these borders are on this earth. There are no more borders, you know. Heaven and hell, suffering is all here. And after that, we will be suffering again, also here, not anywhere else. One is born even as a dog, but that dog is a dog of a president. You know how much they are taking care of him. And there are somewhere dogs in some country, like in India also, on this tree. Nobody takes care of them, you see? There is also life karma. After this, when there is no ego and this self-inquiry meditation, then it becomes called ātmā anubhūti. So the second translation of the self-inquiry meditation could be the ātmā anubhūti. Ātmā is the self, not a soul, not a body. Anubhūti means experience—that you experienced, you realized. Ātmā anubhūti. And so long as we have no ātmā anubhūti, our journey is not completed. So this life is a journey, not a destination. But this journey should be the last path or last milestone where we come to the ātma-jñāna, ātma-anubhūti. For that ātma-anubhūti, when you have it, then you have to do ātmā-cintanā. Ātmā-cintanā means constantly maintain your thoughts and identify thyself all the time with the ātmā. Then that ātmā, who has nothing, only oneness. But as far as we come to jīvātmā, it means a soul. As soon as we enter into the individuality—that is our soul, our body, our senses, our desires, our requirements, our comfort, our this, that—then we are far away from that ātmā. So, ātmā-cintan, you should always identify thyself with the ātmā. And at that time, when anything happens, when anything comes from the worldly side, then Śaṅkarācārya said the person who has this should think: > Mano buddhi ahaṅkāra cittāni nāhaṁ, na ca śrotraṁ jihve na ca ghrāṇa netre. Cidānanda rūpaḥ śivo’ham. Mano buddhi ahaṅkāra cittāni nāhaṁ—neither I am a mind, nor am I intellect (buddhi), nor am I ahaṅkāra (not this ego), neither am I this consciousness, nor am I these senses. Śrotra, the words, the sense of the speaking—neither am I a tongue which is tasting, nor am I that jñānendriya, the nose which enjoys this smell, neither am I this chakṣu, the netra, my eyes. I am not this. So I am not these five jñānendriyas. Neither am I the mind, neither am I the intellect, and nor am I this consciousness which I identify that I am, and mine. But I am sat-cit-ānanda. Sat means the truth. Cit means that pure universal consciousness, and ānanda means the bliss. This is my identity, that I am that ātmā. But as long as we are in this physical body, it is very nice and easy to speak and very nice to hear. Can that be possible, what he is telling? Yes, it is possible, but it is not so easy. This is a theory. It sounds very good. Beautiful grapes look nice, but the fox can’t reach them and then says they are too sour. Leave it there. So it seems for us, but it can be. It can be. It’s a lifelong practice and following. Śivo’ham, Śivo’ham—nor I am these five elements: Vyoma, Ākāśa, or the space. I am not the space, neither earth, tejo, neither the fire, nor vāyu, the air. Chidānanda rūpaḥ Śivo’ham, Śivo’ham, but I am that Śiva Chetanā. Everyone had a mother. Everyone is given birth by a mother. But only one who had no mother, no father is Śiva. That’s called Swayambhu, and that is the Ātmā. No one has given birth to the Ātmā. The soul is given birth by the mother here in this world. That soul is coming through the father. That seed comes from there, but that Ātmā is beyond this. So, a self-realized soul will never commit anything or make any commentary which is against anyone in anything, except supporting to come out of these negative devil’s energies, or asurīśaktis, and uplifting every soul until this. The individual soul will dissolve into the infinity. I am not this Prāṇa. Yesterday we were talking about Prāṇa. Nor tejo—I am not this fire, this light. Neither am I this pañcavāyu—this prāṇa, apāna, samāna, udāna, vyāna. Na saptadhātu—there are, dhātu means the elements or energy, the hormones. Dhātu has different words. What would you say, the leaf of dhātu? Yeah, again you have to tell, oh, because this dhātu is not translated. It has different meanings. Dhātu means metals, but also some elements. So it depends on which context you are talking about. So these are the highest, best qualities in our body. And that’s why saptadhātu is the elephant in Mūlādhāra Chakra. You see that here? Today, I don’t have to ask you to show me; it is here already. Here, the elephant has seven trunks, and these seven trunks represent the sapta-dhātu. And this sapta-dhātu is that strength, the constructive energy of our body. And each dhātu quality is higher and higher and higher. And the highest quality of this dhātu is the semen. When the father or the man gives to his wife, the baby will come. The entire Brahman is again in that one, the entire universe is in that one. And these are the highest energies in our body, śabda dhātu. So here he said, "Na cha prāṇa-saṅgyo"—I am not bundles of all these prāṇas. "Na pañca vāyu"—I am not this prāṇa, apāna, samāna, udāna, vyāna. Na cha saptadhātu—neither I am these seven dhātus. Na pañca kośa—neither am I these five kośas, which I explained yesterday: annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, ānandamaya kośa. And which one? That was all, five: annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. And not only this. Also, I am not these five karma-indriyas, nor the jñāna-indriyas, the senses of knowledge, the five senses of karma. I am not this. Even he goes beyond this. Neither do I have attachment. I have no duality, no jala, dveṣa. Dveṣa means envy. Someone doubts and dualities. When near one good restaurant, another good restaurant opens with the same qualities and the same food. Maybe they said, "All of you on the surface, hi sir, how are you doing?" "Very good, thank you, good day." But inside he is angry. "Why did he open here? He took my business away." Dveṣa. But he said, "I have no dveṣa. I am one with all." With whom should I have dveṣa? Na rāgo—also, I am not angry. Na lobha—I am not greedy and have no attachment. I have neither pride nor that feeling of, like, my own brother or own sister, like my own mother. Now I am beyond. I know all these relations are finished. Above. Na dharmo na chārtho na kāmo na mokṣaḥ cidānanda rūpaḥ śivo’ham. Now I am no longer any dharma. All duties are done. And no artha, no any meanings. And I have no any wealth. I have no desire to get mokṣa because I am beyond mokṣa. Rest this evening or tomorrow, because time is passing, and they will say meditation is not coming. Naiva bhojanam na bhoktā cidānanda-rūpaḥ śivo’haṁ śivo’haṁ. Shortly, I am not anymore who is the good things, puṇya, the pious, nor pāpam, neither sin. I am above the sin and good. Na śokyam—I am not sad anymore. There is no sadness because I am above. For what should I be sad? Na duḥkham—I don’t feel any more troubles. Because it is said, ātmā—you cannot kill with weapons, fire cannot burn it, air cannot dry it, no elements can destroy the ātmā. So, what is that? All are always below. You went with a helicopter to Africa on some big, big safari. And you landed there, and there were about 200 meters far, 300 meters far, was a bunch of tigers or lions; they all try to attack you. You jumped in your helicopter and took off, and now you know they are looking, and you are flying above. So, is that when ātmā jñāna is there? All these lions and tigers and all are below; nothing can touch you. Off you go, but as long as you are down, yes, they can tear your body within minutes. And these are the lions, tigers—these are our desires, our vāsanās, our ambitions, many, many, many things. Especially nowadays, business people, you know, how many times they lie, they make a trick, they say this, that, everything. Where you have to pay the tax, you hide the tax, this, that. Always trying, okay, we can do this. This has not to be paid tax, this, this. You know how many people are playing this, and this, and... this way. Nāgā Bābā, I have nothing. Hari Om Tassa. You go. The government comes and pays the tax. He said, "Come here. Take it as from my body. Hari Om. Clean it." So, how to get that freedom? So, na puṇyam, na pāpam, na śokyam, na duḥkham, na mantra, na tīrtha. No more mantras. Neither holy places are to go. Na veda na yajña. Neither Vedas nor yajñas. I am above and above all. I am not who eats. Neither am I the food. Neither am I the enjoyer. I do not eat, and I am not that which is eaten, and I am not that which enjoys. I am above this. Chidānanda rūpaḥ. Na mṛtyunā śaṅkā. I have no fear about death because there is no death for me anymore. Neither do I have duality of caste, nation, or race. All are one for me. Neither father nor mother, and no more birth. I am above, beyond this. Na bandhu na mitraṁ guru eva na śiṣya cid-ānanda-rūpaḥ śivo’haṁ śivo’haṁ. Neither friends nor relatives, neither any dualities, nor guru, nor the śiṣya (disciple)—all in one and one in all, cid-ānanda-rūpaḥ. Nirvikalpo nirākāro rūpo vibhutvāca sarvatra sarvendriyāṇām. Ahaṁ nirvikalpo. I have no kalpa. Kalpa means desires, ambitions, longing, wishing, making projects, this and that. I have no more imagination, no anything, wish. Ahaṁ nirvikalpo—I am without this kalpa. Nirākāra rūpo—myself, my form is formless one. No more forms, formless one. Vibhūtvatsa—I am that vibhū, Śiva, everywhere. Sarvatra sarvendriyāṇām—I am everywhere without these indriyas. All indriyas that I know, but I am above that. Na satsaṅgam neva muktir neva, neva cidānanda rūpa. So I am in that above, mukti, everything. Only that Chidānanda Rūpa, Śiva Samarūpa—so this is a... but he wrote it beautifully. To translate is difficult, to hear is beautiful, very sweet, but to realize... we will overthink tomorrow, okay? Today we listened. If we should do, we will say, okay, we will overthink. It’s very nice. I will, we will think. Again, mind jumps in. With the friend of mind, he said, "Okay, I will overthink." So, all right, think it over. Okay. So, this was literally about meditation, of self-inquiry meditation. How am I, and who am I? And now we will have meditation in our webcast. So, let the bhaktas meditate with us. O Sādhakas, adjust your body comfortably. Keep your eyes closed and withdraw thyself from the external world. And be aware of your being here in our beautiful ashram, Alachandriya, Deep Madhvānanda āśram. Feel the atmosphere. Be aware of your being here, physically and mentally. Know that you are practicing self-inquiry meditation from yoga and daily life. Relax your elbows, relax your shoulders. Mentally, with or without a mālā, repeat your mantra and feel the motionlessness of the body. As soon as you feel the motionlessness of the body, you will feel your prāṇa body, prāṇa body, prāṇamaya kośa, which you identify as aura. And now, coordinate your body and breath. At the time of the inhalation, the trunk of the body is expanding. And at the time of the exhalation, the trunk of the body is contracting. The expansion and contraction of the body with the normal breath. I know that I am inhaling not only my trunk of the body, but I feel the whole body is inhaling; there is expansion in the body. And when you exhale from the whole body, inhaling is the force of the prāṇa—the strength of the prāṇa, and exhalation is the strength of the apāna. Just leave your attention or awareness between the chest, inside the heart. Feel the touch of the breath in the center of the chest. Inhalation and exhalation. Feel the whole area of the anāhata cakra. It is the center where you can identify thyself in a better way. Feel the whole chest within the beautiful space within our ribs, the beautiful space where the heart is placed. Come to one point. Yes, I am. Yes, I am. Yes, I do. Yes, I do. Feel very safe, very free, and it is your freedom. It is your space. Where only you know that there is someone with you, God consciousness, Anahat. Means endless. It is resonance in the endless space. Yes, I am. I know I do. Without forcing, without too much concentration, analyze your thoughts and finally come to that kind of thought which comes again and again. Which kind of thought is dominating just in these minutes? When you find the particular thought, then find the cause of this thought. Why do I think? What did I think? What should I think? What did I think? Why do I think? And what should I think? These are the three questions for the past, the present, and the future. What kind of thought, what relation you have with that, what bothers you? What did I think? What am I thinking? What should I think? Is there some different way that I can overcome all the thoughts? Think of my beautiful Ātmā. I am Sat Chit Ānanda, Sat Chit Ānanda. Again, bring your awareness to the breath. Feel your body and breath together. And without fixing on the thoughts, further realize what you have been thinking, what relation you have with that. Now, just feel your being here, your body and breath. Tell yourself, we will continue this journey after some time. Three times, deep inhale and exhale. Chant Aum three times. Aum. Rub your palms and place your hands on your face, then open your eyes. Hari Om.