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Yesterday's satsaṅg was conducted in Hindi for our Indian brothers and sisters. Many people across the world speak Hindi, such as in Fiji, Australia, New Zealand, and England. Many Indians living abroad often request that I speak in Hindi or Gujarati. Similarly, others ask for Hungarian, German, or Croatian, but for now, we will continue 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 materialistic knowledge 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. 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. 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 is 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 long-lived creatures? We speak of quality, not quantity. Therefore, it does not matter if it is the body of an elephant or a tiny bacterium; they carry that quality we call life. And within that life, God's presence exists. In this way, the Vedas and Upaniṣads do not declare or speak of God solely as an incarnation. Even an incarnation is a creation, a manifestation. But the Purāṇas and Vedas declare Īśvara, who has no name and no form, yet exists. That is equal in 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 is in each and every creature, governing 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 others. But you must go through the entire process. Consider modern machines: you put a fruit into a machine; it goes through different processes and comes out already packed as juice. You no longer see the fruit, but it goes through water cleaning, pressing, filtering—many steps until the pure juice is produced. It is called fruit juice, untouched by human hands. Similarly, this Jīvātmā must pass through how many lives, different kinds of lives. 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 one. After all this, if you wish to come out of this game of the cycle of rebirth and death—Caurāsī Lakṣ Jīva Yoni—we never know in which one we were or how many we overtook. But we have finally come to the human body. This is the last milestone to Brahmaloka, or the last step back into the Caurāsī Lākh, the 8.4 million different creatures. The problem now is that humans possess such intellect, yet it is diverted toward materialism, toward the body and its desires. Because of this, fear has arisen. Although we are human, we have immense fear. All the problems in the world stem from fear, bhaiyā. It is that bhaiyā which creates in us anger, hatred, jealousy, conflict, and greed. Out of bhaiyā also comes hunger; people are afraid of starving. During the First and Second World Wars, people experienced a lack of food. People worked all day, even in Europe, in the fields for one kilo of potatoes. Occasionally, they might see sugar. Before the First World War, humans did not consume so much meat. But during this time of hunger, the so-called rich people could afford meat. Meat, for them, meant that only the rich could have it. Now, in other parts of the world, people began to consume meat because they thought it signified high society. But true high society is a spiritual society. Now, if you are in a spiritual society, people wonder why you are meditating or praying. They think high society means drinking, eating, and dancing until you fall down 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 enough 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 powerful tools humans possess, but this tool is used differently. Gandhijī said, "Mother Earth has enough for everyone's need, but not for everyone's greed." Human intellect fell into greed, many kinds of greed, including political greed. To engage in 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 afraid—fear of losing this or that. They know that next time, to have a chance, they must have more money. Therefore, they do not think of others. They try to take through corruption, or whatever means, as much as they can. This money is buried somewhere in the earth in thick plastic containers. Nowadays, they have bulldozers. So, buy the land of ministers, work with a bulldozer, and a lot of money will come out because they cannot put it in the bank. That money is only used during election time to provide alcohol and other things to gain votes. This is just an example. There are many different kinds of greed—not only for money or position, but many others. If humans use their intellect for the highest goal, they will become saintly, humble, kind, and merciful. In the end, it is all the play of consciousness within this body—indescribable, wonderful. Baṅglā ajab banā mahārāj, jisme Nārāyaṇ bole. Jisme Nārāyaṇa bole, par guru bin vheda kaun kholī. Baṅgālā 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, my mind governs us, but we do not know where the mind resides. Our greed governs us, but we do not know where greed sits. 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 kinds of greed, hatred, jealousy, desire, longing—this is all Āsurī Śakti. That is why many yogīs and ṛṣis carry what we call the Kharau Caraṇapādukā, or Kharau Charanpaduka, among other names. When a disciple, after twelve years of working, helping, and serving Gurudev, said, "Gurudev, kus gyān batāye" (Gurudev, please teach me something), Gurudev replied, "Beta, after twelve years of work and seva..." The shoes holy saints wear are known as khaḍāv; otherwise, they are called chappal, pavdi, paggi pavdi. Khaḍāv is not commonly said; it is called charaṇpadu. 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, we are using only two percent. And of that two percent, we are not using it properly—we are misusing it—so only half a percent remains effective. 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 is practicing, the aspirant practitioner. If the sādhaka is not sāttvic, then the practice is not effective. 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 are a kind of antiseptic; they are also excellent medicine, 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 when you wear loose clothing, a breeze comes, and you feel a natural air conditioning 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; tāmasic 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 one day, if you put garlic in their food, they might say, "I told you I do not eat garlic!" Oh my God—that was a 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 the vṛtti. Kāma, krodha, mada, lobha, moha, ahaṅkāra are developed through your intellect, not solely through food. Yes, food does have an effect, but not the sole effect. So I am very happy that many do not eat chilies, because we also need those with high temperaments, and others who eat chilies and spices. They are very compromising, kind, and calm. Both should exist; it is good. I wish you all the best. So, Vajranāḍī. If you cannot meditate, and during meditation you have many vṛttis, sit in Vajrāsana immediately; it leads to citta vṛtti nirodha. After ten minutes, you can sit in another position. Vajranāḍī is accessed through Vajrāsana. Vajra is called Vajrapāṇi. Vajrapāṇi is the name of Indra and the weapon of Indra. Pāṇi means hand, and Vajra is Indra's weapon, so strong that rākṣasas fear it. Thus, all negative śaktis go away, and calmness, peace, happiness, and sāttvic vṛttis begin. So 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 missing, and your life is decreasing. You are sleeping in the sleep of ignorance. Through the result of that ignorance, you will suffer life after life. Neena, vidyā chāhi rahī tum janam janam duḥkha pāye. Because you will go into another form of life. There, you will be sorry. The body changes, but that spirit does not change. That consciousness remains. The feeling remains. You know what you are. Yes, once you were a rich man, having nice comfort and everything. Now you have become an ox, standing somewhere in a small room, and sooner or later, it will be transferred to the slaughterhouse. And you know, you know, but you can do nothing. Wake up, wake up, wake up. So the Vajra Nāḍī is purified and made active. Those who can awaken the Vajra Nāḍī or have practiced Vajrāsana more will not be attacked by diabetes. Three weeks ago, Devpurījī spoke to me about Vajrā Nāḍī. You may wonder why Swamijī is suddenly speaking about Vajra Nāḍī. There are 84 Nāḍīs. Perhaps he will tell me more another day. And there are 84 Kriyās. If you are nice to me, I will definitely bring 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, such as Khecarī Mudrā and Jālandhara Mudrā. Khecarī Mudrā is also there because there is one nāḍī. So we must trace out what Devapurījī will tell. After eating, sit for at least five minutes in Vajrāsana, if you have no knee or ankle joint operations. This means the ṛṣis have been developing and researching these postures and exercises to activate and awaken the hidden talents in humans.