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Yesterday’s satsaṅg was conducted in Hindi for our Indian brothers and sisters. Many people in other parts of the world also speak Hindi, such as in Fiji, Australia, New Zealand, and England. Many Indians living here have often requested that Swamiji speak in Hindi or Gujarati. Similarly, many of our brothers and sisters ask me to speak in Hungarian, German, or Croatian, but for now, we will try to speak in English. The subject spoken about yesterday was creation. We can consider it the science of creation. We live in a modern, civilized world where education and knowledge oriented toward materialism have reached their peak. Yet, many questions remain, and research continues. On the other hand, many people cannot understand or accept God’s creation, even if they think they know it. In each and every atom, there is a light of God. In every tiny creature, invisible to the naked eye, there is life. They possess the light of God, they experience hunger and thirst, and they have organs as well. With what kind of micro-tools is Mother Nature or God working to install all these systems into such minute beings? We live in two kinds of worlds: one is God-made, and the other is man-made. The God-made world is perfect, while the man-made world remains incomplete. According to the light and consciousness connected to or coming directly from the cosmic Self, is the one-day life of a fly equal to the long life of a turtle or other creatures with extensive lifespans? We speak of quality, not quantity. Therefore, it does not matter if it is the body of an elephant or the body of a tiny bacterium; they carry that quality we call life. And within that life, God’s presence exists. In this context, the Vedas and Upaniṣads do not declare or speak of God as an incarnation. Even an incarnation is a creation, a manifestation. Instead, the Purāṇas and Vedas declare Īśvara, who has no name and no form, yet exists equally in all nature. Thus, the Vedas do not ask us to pray to a particular form but to Parameśvara. Parameśvara is the endless universe; we do not know where it begins or ends, where thousands and millions of solar systems exist. Parameśvara is that which governs the entire universe. After Parameśvara, we speak of Īśvara. Īśvara is that which governs our solar system. And after that Īśvara is our Ātmā, which exists in each and every creature and governs life on this planet, on this Mṛtyuloka. It is called Mṛtyuloka because whoever is born will die, and whoever dies will be born again. It is a transaction, a transaction of the development of consciousness. Undoubtedly, human consciousness is more developed than that of other beings, but one must go through the entire process. Consider modern machines: you put a fruit into a machine, it goes through various processes, and it comes out already packed in a container as juice. You no longer see the fruit, but it has gone through washing, pressing, filtering—many steps until the pure juice is produced, untouched by human hands. Similarly, this is an example: the Jīvātmā must pass through how many lives, different kinds of lives. We speak of Jīvātmā, not the jīva alone, nor the Ātmā alone, but the jīva. As a jīva, as a soul, we are individual; as Ātmā, we are one. The soul is also known as Jīvātmā, meaning the mixture or reflection of Ātmā in that entity. After all this, if you wish to come out of this game of the cycle of rebirth and death—Caurāsī Lakṣa Jīva Yoni—we never know in which one we were or how many we have transcended. Yet, we have finally arrived at the human body. This is the last milestone to Brahmaloka, or the last step back into the Caurāsī Lakṣa, the 8.4 million different life forms. The problem now is that humans have acquired such intellect, but it is diverted toward materialism, toward the body and its desires. Because of this, fear has arisen. Although we are human, we possess immense fear. All problems in the world stem from fear, bhay. It is this bhay that creates anger, hatred, jealousy, conflict, and greed. Out of fear also comes hunger; people are afraid of starving. During the First and Second World Wars, people experienced food shortages. People worked all day, even in Europe, in the fields for one kilo of potatoes. Occasionally, they might see some sugar. Before the First World War, humans did not consume so much meat. But during this time of hunger, the so-called rich could afford meat, and it became a symbol of status. Now, in other parts of the world, people have begun to consume meat because they think it signifies high society. But true high society is a spiritual society. Today, if you are in a spiritual society, people wonder why you meditate or pray. They think high society means drinking, eating, and dancing until you fall unconscious and return home half-crazy. Is this high society? No. In Kali Yuga, everything is upside down. That is why even hell is overfilled, and there is a long waiting queue in many other lokas. But for heaven, for Brahmaloka, there is ample space—yet people are afraid to enter. In humans, this step—human consciousness—is the highest level of consciousness and intellect. It is one of the most powerful tools humans possess, but this tool is being used differently. Gandhijī said, "Mother Earth has enough for everyone's need, but not for everyone's greed." Human intellect has fallen into greed, including political greed. Playing with politics is also a kind of addiction. People are ready to sell everything to attain a position in their political careers. If not, they are consumed by fear—fear of losing this or that. They know that to have another chance, they need more money, so they do not think of others. They engage in corruption, hoarding money in containers buried in the earth wrapped in thick plastic. Nowadays, with bulldozers, one can buy land from ministers and excavate to find that money, which cannot be deposited in banks and is used during elections to distribute alcohol and other inducements to secure votes. This is just one example. There are many kinds of greed—not only for money or position, but many variations. If humans used their intellect for the highest goal, they would become saintly, humble, kind, and merciful. Ultimately, it is all the play of consciousness within this body—indescribable and wonderful. > Baṅglā ajab banā mahārāj, jisme Nārāyaṇa bole. > Par guru bin vheda kaun kholī. > Baṅglā ajaba banā mahārāj, jisme Nārāyaṇa bole. "Bangalo, ajab" means wondrous, in which God Himself is talking. But who can open that door to know where Nārāyaṇa is sitting? Your mind and my mind govern us, but we do not know where the mind resides. Our greed governs us, but we do not know where greed resides. Unknown energies, unknown spirits, unknown powers—they govern us, and we are slaves to them. There is Āsurī Śakti and there is Daivī Śakti. All forms of greed, hatred, jealousy, desire, and longing belong to āsurī śakti. That is why many yogīs and ṛṣis carry what we call Kharau Caraṇapādukā, or Kharau Charaṇapādukā—there are different names. When a disciple, after twelve years of serving and doing sevā for Gurudev, said, "Gurudev, kuch gyān batāye" (Gurudev, please teach me something), Gurudev replied, "Betā, after twelve years of work and sevā..." The shoes that holy saints wear are known as khaḍāv; otherwise, they are called chappal, pavdi, paggi pavdi. Khaḍāv is not the term used; it is called charaṇapādukā. Consciousness makes the path toward the Sahasrāra Cakra. It is a science. The human body possesses immense dormant energy and hidden powers. What we know is perhaps only five percent. Of that five percent, what we can use is only two percent. And of that two percent, we are not using but misusing it, so only half a percent remains... We must use it in a better way. Therefore, sādhanā, upāsanā, practice—both are the same. Anuṣṭhān or upāsanā, sādhanā or practice. A sādhaka is one who practices, an aspirant practitioner. If the sādhaka is not sāttvic, then the practice is not effective. Being sāttvic does not mean you do not eat onion or garlic. No, onion and garlic are among the best sāttvic foods. Some people dislike the smell, that is all. Onion and garlic act as antiseptics and are excellent medicines, but it depends on how you use them. Chili is most important for our tissues and the functioning of our glandular systems, especially in hot climates. When you eat chili or pepper, your body creates moisture, and with loose clothing, a breeze creates a natural air conditioning effect inside. That is why all yogīs dress like this. Nowadays, people wear jeans and tight shirts. Those who wear jeans have only two postures: they can either stand or lie down. They cannot sit in proper yogic postures. Loose yoga attire is purposely designed so you feel better. You will notice that chili is mostly consumed in countries with hot climates. If you use chili in cold climates, your blood circulation problems will be solved. So chili is not tāmasic; tamas is your vṛtti. People who eat a lot of garlic and chilies are often very kind. People who do not eat garlic and chilies consider themselves sāttvic, but if you one day put garlic in their food, they might exclaim, "I told you I don’t eat garlic!" That reaction is tāmasic guṇa, anger. But those who eat chili and you put less, they will say, "Okay, I like a little more chili, but it’s fine." Sattva is inside; it is your vṛtti. Kāma, krodha, mada, lobha, moha, ahaṅkāra are developed through your intellect, not solely through food. Yes, food does have an effect, but not in the way people think. I am very happy that many do not eat chilies, because we also need individuals with high temperaments, while others who eat chilies and spices are often very compromising, kind, and calm. Both types should exist; it is good. I wish you all the best. Now, Vajranāḍī. If you cannot meditate and during meditation you experience many vṛttis, sit in Vajrāsana immediately; this leads to citta vṛtti nirodha. After ten minutes, you can sit in another posture. Vajranāḍī is activated through Vajrāsana. Vajra is also called Vajrapāṇi. Vajrapāṇi is the name of Indra and his weapon. Pāṇi means hand, and Vajra is Indra’s weapon, which is so powerful that rākṣasas fear it. Thus, all negative śaktis depart, and calmness, peace, happiness, and sāttvic vṛttis arise. Yoga is a cosmic science; yoga is a spiritual science. Holy Gurujī said in a bhajan: > Your life is getting shorter and shorter. > You have lost your sleep. > Ahi tum janam janam dukh pāye bhai, > Gore pyāra janam janam dukh pāye bhai. O brothers and sisters, wake up. Your days are passing, your chance is slipping away, and your life is decreasing. You are asleep in the slumber of ignorance. As a result of that ignorance, you will suffer life after life. > Neena, vidyā chāhi rahī tum janam janam duḥkha pāye. Because you will assume another form of life. There, you will be sorry. The body changes, but the spirit does not. That consciousness remains. The feeling remains; you know what you are. Yes, once you were a rich person, enjoying comforts and luxuries. Now you have become an ox, standing in a small room, destined sooner or later for the slaughterhouse. You know, but you can do nothing. Wake up, wake up, wake up. Thus, the Vajra Nāḍī is purified and activated. Those who can awaken the Vajra Nāḍī or practice Vajrāsana regularly will not be attacked by diabetes. Three weeks ago, Devpurījī spoke to me about Vajra Nāḍī. You may wonder why Swamijī is suddenly speaking about Vajra Nāḍī. There are 84 Nāḍīs. Perhaps he will speak of others another day. And there are 84 Kriyās. If you are nice to me, I will definitely introduce new Nāḍīs again. Otherwise, eat your food as you like, and be mentally happy that you are eating this and that. I wish you all the best and good luck. The next satsaṅg will probably be next Friday. I wish you all the best. Practice Vajrāsana. In Vajrāsana, there are other nāḍīs and mudrās as well, such as Khecarī Mudrā and Jālandhara Mudrā. Khecarī Mudrā is also present because there is a specific nāḍī. We must trace what Devapurījī will tell us. So after eating, sit for at least five minutes in Vajrāsana, provided you have no knee or ankle joint operations. This shows that the ṛṣis have been developing and researching such postures and exercises to activate and awaken the hidden talents within humans.