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Part 1: How Am I? Self-Inquiry and the Two Chapters of Life Oṁ tryambakaṁ yajāmahe sugandhiṁ puṣṭi-vardhanam, urvārukam iva bandhanān mṛtyor mukṣīya māmṛtāt. Nāhaṁ kartā, prabhuḥ kartā, mahāprabhuḥ kartā, ahaṁ kevalam. Oṁ śāntiḥ śāntiḥ... Blessings to all dear ones, spiritual seekers, here and there, anywhere. This blessing comes once again from that beautiful, beautiful place, the city of Alexandria. Indeed, there is a lot of greenery here. The air quality is very good—many parks, good houses, well-designed communities, and an abundance of trees and spring. Śrī Śrī... Self means knowing your good qualities and your bad qualities. Many we know, many we do not want to know, and many we simply do not know. Which are the best qualities—the good qualities—that you know very well? And do you know them more than your bad qualities? This is a compliment to oneself: to be proud of your good deeds and to make a saṅkalpa, a resolution that you will do your best in everyday life to take more positive and good steps. When we become aware of these two sides—the light and the shadow of our life—we will then understand many problems: social problems, relationship problems, family problems, mental problems, physical problems, emotional problems, and so on. Nobody knows except you how you really are. It is said that one cannot enter your mind; one cannot enter your heart. As was spoken yesterday, the subtle powers, the energy that governs our entire being, includes the mind. You can be very close to someone—very, very close—and you may say, “Yes, you know everything about me.” Yet still there are certain things in your mind that you never opened, and even the closest people do not know them. It could be your mother, or someone even closer to you than your mother. In this way, each individual possesses a private, confidential, and even secret domain given by nature as your protection. Whatever we place in that chapter of our life—good or bad—only we know. So, when we know the good part of our being, which we are aware of, it becomes the subject of happiness, peace, and joy. And we also know another chapter of our life, which we cannot open to anyone. Either you cannot express it, you have no words, or you simply do not want to. There are many reasons, but it remains in your consciousness. That chapter makes you unhappy. It creates depression, deep thinking, and you feel that you are stuck somewhere with no one around—no crane that can pull you out. Only you can do it. So both chapters of your life, which are written or created by you—my chapter by me, your chapter by you—only I know mine, and only you know yours. When we meditate and come within ourselves, we realize that there are two persons who know very clearly all your chapters and from whom you cannot hide. The first is God, and the second is yourself. God has access to your very private data. And second, you have access, but you cannot delete it. God may. This is a very interesting point: meditation, self-inquiry meditation, asks not “Who am I?” but “How am I?” The first step is your life. How have you been with your parents, with your friends, with your colleagues, with your partner, with your house pets, with the trees—with everything, everything in the external world? Where was the fear? Out of fear, greed appeared. But due to some kind of limitation of your freedom towards your greed, you had that fear of not opening up. Yet you took it, you did it, you continue to do it. And that becomes a continuous subject of inner fear. Wherever you go, it accompanies you inside. So greed is the cause of fear; and giving up is the result of losing that fear once more. There were stories along these lines, so I will not repeat the whole story. Let’s say there were two friends, or a master and a disciple, and the master went somewhere. There was a lot of gold, and to bring the gold... The stories are very long, which I will not tell completely. The master had a complication there and could not come back. So the disciple went and managed to bring him back. But at the same time, the master’s greed was such that he still took a few kilos with him. They had to escape, running through the forest day and night to cross a certain border. The gold was heavy, so the disciple said, “Master, give me your luggage; I will carry it.” The master replied, “Take care.” The disciple said, “I will take care, very good.” And the master kept saying, “We must hurry, we should not rest, we must go. It’s a very dangerous situation, a very dangerous situation.” The disciple agreed. 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 they came upon a very deep water well, about 1,500 feet deep. Sometimes there is no water. The master said, “It’s very dangerous and fearful. Let’s go quickly.” The disciple, while walking, simply threw everything into the water well and went. Whenever the Master expressed fear, the disciple said, “Do not worry, Master, the fear is lost behind—all in the waterway.” The master did not understand what he meant. They walked and walked. After five days, the master said, “Now we are safe at our home. Can you give me that luggage, that baggage?” He replied, “Which one? The one I gave you.” The disciple said, “Master, all the times you were saying, ‘Fearful, fearful, dangerous, dangerous,’ I threw all dangers into 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 for life. It can be attachment to someone or something, or it could be enmity with someone, or jealousy. There are many, many things. Unless we clear up these chapters that we carry 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 leads you behind, beyond, or out of the inner sorrows. At that time, you were detached from the inner sorrows, and that is why you felt very good. If you enjoy meditation for ten minutes, after some time you will realize, “In ten minutes I get so much energy from this, so why not one hour?” And then after some days, you will say, “Why not two hours?” So you get the test of your meditation: to do more in order to be in peace, in harmony. But still, to proceed further, you cannot—unless you purify, clear up, or give everything into the hands of God. Then you 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, and our success. It can be your knowledge, your intellect, your money, your position—many things. And what you did good for someone, you will say, “I did it, I did it, I was it. If I weren’t here, what would have happened?” You know, there is one story about God Rāma, which I spoke yesterday. And the story about Hanumān, the monkey god, you always say: Hanumānjī was the best devotee, a very great devotee. We said, if we speak of devotees, no one can compare with Hanumān. And if we speak of a brother, then Bharata, the brother of God Rāma. And if the enemy is the worst brother, that is Duryodhana among the Pāṇḍavas’ brothers. They were also brothers; this was also a brother. Anyhow, the long story I will not repeat again; many of you know. When God Rāma came back from Śrī Laṅkā to his kingdom, and God Rāma was again crowned as the king of Ayodhyā, everyone was very happy. God Rāma was sitting there, his wife Sītā was sitting beside him, and his brothers, including Lakṣmaṇa, were standing beside him. And great bhakta Hanumānjī was sitting down near God Rāma with folded hands and was constantly repeating his mantra, “Rām, Rām...” Many don’t understand now why they do this. So: Rāma, Rāma,... Rāma. Rāma, Siddha was sitting, the audience was there, but Rāma was looking at Hanumānjī all the time. No matter how high you are, how spiritual you are, there is still some very thin layer of jealousy—a thin curtain. It is a transparent window, but now you have a little thin curtain. It protects you from being viewed from the outside, but from the inside, you can see. Sītā noticed Hanumānjī, Agrahma’s faithful one, and saw God jealous. “What happened to my husband? What happened to my Lord Rāma? God is looking at that monkey all the time. 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, smiled, and then leaned towards Hanumānjī. He took one hair from near the ear of Hanumān, the monkey, like this, and held it near Sītā’s ear. And from this hair, Sītā heard a resonance, a sound: “Rām,” constantly, ajapajap. It’s like a bell: “Rām,” you know, “Rām,” 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 present within him than anywhere else, because each and every hair, each and every atom of Hanumān is filled with my presence at all times, remembering God—me, Rāma, Rāma.” Sītā understood. Now, for Hanumān, there was nothing more than Rāma. And he was sitting under a tree, and someone asked, “Why do you always say God Rāma and Sītā are with you?” He said, “Yes, in my heart.” Someone challenged, “Hanumānjī, you lie.” He said, “I don’t lie. Sītā and Rāma are in my heart, here.” Then they said, “Show us.” So Hanumān, with his nails, opened his chest. And you could see the reflection, the picture of Rāma and Sītā sitting inside and smiling, blessing you. Then he closed it again. And that is the holy heart of Hanumān, from over ten thousand years ago. And that is what you in the Bible wrote, the holy heart of Jesus. So that is Rāma. Hanumān gave his heart to Rāma. Such a great bhakta. Look, now I’m coming to the main story, but the point is where we have a little layer of pride and jealousy. Hanumānjī was sitting under a beautiful tree in Ayodhyā. Rāma was in his palace, and Hanumānjī was thinking. He was thinking about his own biography, and he came to realize: “If I hadn’t been there, Rāma would not have met me.” Now he didn’t say “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 helped him to kill Bali and this and that, the Rākṣasas? There was nobody who could find Sītā where she was. And there was no one who could be there to destroy Laṅkā. And there was nobody who could save the life of Lakṣmaṇa when he was poisoned, so he had to fly to the Himālaya and bring the Sañjīvanī herb. And no one was there to free God Rāma from the poisonous snake that coiled around his body. I was the one who ran and searched the universe for Garuḍa, whose story I told before yesterday, and brought him and freed Rāma. And no one would be there, able to do it, to build the Rām Setu between India and Sri Lanka. What I have done is all for Hanumānjī, the bridge for Rāma. He was feeling proud of himself. God was sitting and looking. He knows everything he is thinking. God Rāma said, “Hanumān, Lord, Lord, Prabhu, Prabhu, yes, yes,... in your seva,” said Hanumān, “it was great to meet you, to know you, and Hanumān Jīva Siṅgh. Without you, no one could find where Sītā is. You were capable of destroying Laṅkā. You were capable of flying over Laṅkā. And you were able to build such a bridge. The stones were swimming, floating on the water. That whole monkey army, all of them, could cross the ocean. Not only this, Hanumān, how thankful I am to you. Without you, there would be no one to bring the Sañjīvanī herb from the Himālaya.” Rāma is repeating exactly what Hanumān was thinking. “And, you know, to bring Garuḍa. You are great, Hanumān. I think without you, I would be nowhere and nothing, lost in everything.” And Hanumānjī’s ego was melting away. He said, “No, no, Lord, your mercy, it’s always your mercy.” Hanumānjī, God Rāma said, “Hanumān, 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, whatever has to be done, the impossible will become possible. Your bhakta, your servant, is capable of doing. What can I do?” So God Rāma gave him a ring. “Hanumānjī, take this ring and go to the Himālaya near Mount Kailāśa, somewhere very high in the Himālaya. There is a living ṛṣi up in the caves of the glaciers. He has no food; we don’t know what he eats or how it is. He has one bundle of grass. 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 a mat beneath him. 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? See, no human can go there easily. It’s very hard for any creature. There is very little oxygen. But I know, Hanumān, 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 left, climbing glaciers here and there, looking, “Where can that Ṛṣi be?” It took him a long time to find. One morning, around 10 or 11 o’clock, a ṛṣi was sitting in meditation, and Hanumānjī saw him. He came there and stood with folded hands. Rāma had told him, “Don’t disturb his meditation. Just stay at a little distance, and he will know 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?” Hanumānjī said, “This ring, my Lord Rāma has sent it to you.” “Oh, yes. Throw it here in the water.” There was a little pond, a small waterfall. “Throw it here.” Hanumānjī’s heart did not allow it. “My Lord Rāma gave this ring to him, to this ṛṣi. And how arrogant he is! He didn’t even want to see how it was, and he said, ‘Throw it in the water.’” So the ṛṣi said, “Lakṣmaṇ, Hanumān, throw it.” He threw it. The ṛṣi said, “Hanumān, you are not satisfied.” He replied, “No, Lord, I’m not happy.” “Okay, then bring me the ring back.” So he put his hand inside and tried to catch it. He brought out so many rings. Same size, same material, exactly alike—you couldn’t tell which was which. He brought out a handful. The ṛṣi’s name was Lomāch Ṛṣi. It appears in the Purāṇas, stories about him, Lomaśa Ṛṣi. Lomaś Ṛṣi said, “Hanumān, as many rings as there are, that many times Viṣṇu has incarnated on this earth. And when He comes, He has to pay the tax for His success. And at that time, He sends me one ring here. So, count how many rings there are. His success is through my blessing, not that you think, Hanumān, that you saved Lakṣmaṇa, you saved Rāma, you built a bridge, you did all.” Everything was being repeated again. And there you see what Hanumānjī was thinking. Hanumānjī was so, so down. He said, “Sorry, sorry, sorry.” The ṛṣi said, “Don’t think that you did it. 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, Vīrchāmastu. 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, both chapters of your life are known to God and to yourself. When you surrender even your good deeds—your pride in being the doer—you become tax-free in the spiritual journey. Only then can meditation truly deepen. Part 2: The Journey of Self-Inquiry and the Realization of Ātmā So that is how the great saints are situated; they are invisible, yet they are there. So, who are we that we can say, “I have done this and that,” or, “If I were not 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. Asa 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 Deve Data Deep Dayal, understand. So, in meditation we will see our mistakes, our stupidity, how stupid we are. But still, we cannot give up this. This is the problem. Like an addicted one, he or she knows that the drug is now dangerous but cannot give it up. So we have a fear of giving up certain things, even though they are wrong. So, Hanuman, do not let any doubts come towards Rāma, otherwise you will be... And that was his karma. When Rāma went, Hanumān said, “All is going with me, all who—the whole army who was in Laṅkā with Rāma, including Siddha and all.” But for Hanumānjī, Rāma said, “Hanumān, I trust in you. I trust in you, and you should stay here in this world to help my devotees, my bhakti.” Second thing, Hanuman was the incarnation embodiment of Śiva, and it is a protocol between them: when Śiva has to incarnate, then Viṣṇu comes as his bhakta, and when Viṣṇu incarnates, then Śiva comes as his bhakta. Vishnu is meditating and praying to Śiva, and Śiva is meditating and praying to Vishnu. This is a mutual understanding. Husband adores his wife, and his wife adores him. Then the family relation and family function is properly established. Otherwise, when there is no mutual understanding and no respect for each other, then the relationship will not last long. Because it is on the surface; it has to be in oneness. And that is between master and disciple, that is between Śiva and Śakti, that is between Śiva, Brahmā and Viṣṇu, that is Ṛṣis. This is such a divine divinity, and it is that divinity which is ruling the entire universe and this world. Sometimes the Rākṣasas, the Asurīśakti, takes over, and you never know in whom. Suddenly, the Rākṣasa awakens. In everyone’s subconscious, both energies are there. Under the bottom of the ocean, we do not know where that is. Jewels, pearls, petrol, poison, or Rākṣasas—we do not know what is dormant there. So, however spiritually developed you are, from your spiritual development, when a little bit, you think, “I am now the great one. I do not need any master, I do not need God, I can do it. I know what Rāma spoke, I know what Jesus was talking, I know what Kṛṣṇa was telling; all this I know.” And I know who I am. Then the ego comes up. It means the giant wakes up, awakens, the giant of the devil’s energy, and 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 them down as much as you can, to make the system cool. When you argue a little bit and say yes and no, my God, then these atoms become distracting. 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 of the deep side; people say, and 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, the asurī śakti and the daivī śakti, both are purified, and then you come up. Then, what I told yesterday, the translation I will not do because it is too long, but perhaps in the 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, just 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 the light is not completely red or yellow, and your light is getting green. And you drive, and another car comes, and the other one tells you, “Be... what will you say?” “Ah, you made a mistake, not me.” Oh God, the whole meditation is gone in vain. It is not easy, I tell you. We are so often like corn, like popcorn on a hot fan. That is it. So Śaṅkarācārya says, this is one ṣaṭkam, this is six ślokas from Śaṅkarācārya, Ādiguru Bhagavān Śaṅkarācārya, nirvāṇa, nirvāṇa means liberation, becoming one with the universe, not Brahmaloka or Śivaloka or not this, I mean not heaven and hell, there is no heaven and no hell. These borders are all 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 a dog, but that dog is the dog of a president. You know how much they are taking care of him. And there are dogs somewhere in some countries, 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 when there is 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. Anubhuti means experience, that which you experienced, that which 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 ātmā jñāna, ātmā anubhūti. For that ātmanubhūti, when you have it, then you have to do the ātmacintan. Ātmacintan means constantly maintaining your thoughts and identifying yourself at all times with the ātmā. Then that Ātmā, which has nothing, only oneness. But as far as we come to Jīvātmā, it means a soul. As soon as we enter into the individuality of our soul, our body, our senses, our desires, our requirements, our comfort, our this and that, then we are far away from that Ātmā. So, ātmā cintan—that always you should identify thyself with the ātmā, and at that time, when anything happens, anything comes from the worldly side, then Śaṅkarācārya said the person who has this should think: Mano buddhi ahaṅkāra chittāni nāham... Neither am I a mind, nor am I intellect (buddhi), nor am I ahaṃkāra, not this ego. Neither am I this consciousness, nor am I these senses, śrotra, the words, or the sense of speaking. Neither am I a tongue that tastes, nor am I that jñānendriya, the nose which enjoys the 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 with which I identify as “I” and “mine.” But I am sat-cit-ānanda. Sat means the truth, chit means that pure universal consciousness, and Ananda 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 is he 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 cannot reach them and then says they are too sour. Leave them. So it seems for us, but it can be. It can be. It is lifelong practice and following. Nor am I these five elements: vyoma, ākāśa, or the space. I am not the space. Neither earth, neither the fire, nor vāyu, the air. But I am that Śiva Cetanā. Everyone had a mother. Everyone is given birth by a mother. But only one who had no mother, no father is Śiva. That is called Swayambhu, and that is the Ātmā. No one has given birth to the Ātmā. This all is given birth by the mother here in this world. That is all 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 āsurī śaktis. And uplifting every soul until this individual soul dissolves into infinity. Na cca prāṇa saṁyo, nāve pañca vāyu, nāvaśabda dhātuḥ, nāpañca kośa. I am not this prāṇa. Yesterday we were talking about prāṇa. Nor Tejo, I am not this fire, this light. Neither am I this Pañchavāyu, this Prāṇa, Apāna, Samāna, Udāna, Vyāna. Na Śabda Dhātu, there are, Dhātu means the elements or energy, the hormones. Dhātu has different meanings. What would you say, Dilip? Dhātu? Yeah, again you have to tell all, because this dhātu is not translated. It has different meanings. Dhatu means metals, but also some elements. It depends on which context you are talking about. So these are the highest, best qualities in our body. And that is why Śabda Dhātu is the elephant in Mūlādhāra Cakra. You see that here? Today, I do not have to ask you to show me. It is here already. Here, the elephant has seven trunks. And these seven trunks represent the saptadhātu. And this saptadhātu 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 I am these five kośas which I explained yesterday. 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 action. I am not these. Even he goes beyond this. Madho neva me neva matta saryabhava. Neither I have attachment, nor I have duality, no jāla, dveṣa. Dveṣa means envy toward someone, doubts, and dualities. When you are near one good restaurant, another good restaurant opens with the same qualities and the same food. Maybe they said, only 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.” Dvesha? But he said, “I have no dvesha.” 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. Neither do I have pride, nor do I have that feeling of, like, my own brother or my 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 mokṣa, cidānandarūpaḥ asya. Now I am no any dharma. All duties are done, and no artha, no any meanings, and I have no any wealth. Na Kamo Na Mokṣa. I have no desire to get the mokṣa because I am beyond the mokṣa. Rest this evening or tomorrow, because time is passing and they will say meditation is not coming. Na Mantro Na Tīrtha Na Veda Na Yajña. Shortly, I am not anymore who is good things, puṇya, the pious, nor pāpam, neither sin. I am above sin and good. Nasokyam, I am not sad anymore. There is no sadness because I am above. For what should I be sad? Na Dukham, I do not feel any more troubles because it is said, “Ātmā, you cannot kill with weapons, fire cannot burn, air cannot dry, no elements can destroy the Ātmā.” So, what is that? All are always below. You went with a helicopter to Africa on a big, big safari. And you landed there, and there were about 200 meters far, 300 meters far, a bunch of tigers or lions. They all tried 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 your 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, this. You know how many people are playing this, and this, and... this way? Nāgā Bābās have nothing, Hari Om Tat Sat. 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 vedanā yajña, neither Vedas nor yajñas, I am above and above all. Ahaṁ bhojanam neva bhojanam. I am not who eats, neither I am the food, neither I am the enjoyer. This, I do not eat, and I am not that which eats, and I am not that which enjoys. I am above this, cidānanda rūpa. Namṛtyuna saṅkha, I have no fear about death, because there is no death for me anymore. Naṁ rityunā saṅkha na jātin veda, neither I have duality of this caste or the nations or the race, all are one for me. Pitā neva me, neva mātā, na janma. Neither father nor mother, and no more birth. I am above, beyond this. Neither friends nor relatives, neither any dualities, nor guru, nor the śiṣya, disciple. All in one and one in all. Siddhā Ānanda Rūpa Nirvikalapo Nirakāro Rūpo Vibhūtvāca 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, Vish. Ahaṁ Nirvikalpo, I am without this kalpa. Nirākāra Rūpo, myself, my form is formless one. No more forms, formless one. Vibhūtvāc, I am that vibho, Śiva, everywhere. Sarvatra Sarvendriyāṇām, I am everywhere without these indriyas. All indriyas are there, I know, but I am above that. Na saṅgaṁ neva muktiḥ neva, neva cidānanda rūpaha. So I am in that above, mukti, everything. Only that Chidānanda Rūpaha, Śiva Śab Rūpaha. So this is it. What he wrote is beautiful. 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 is very nice, I will, we will think. Again, the 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, about self-inquiry meditation. How am I, and who am I? And now we will have meditation in our webcast, so let bhaktas meditate with us. Hold your palms, the center of your palms, and place your hands on your face, and open your eyes. Hari Om.