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To all the yogīs who awaken the dormant powers within us, who dissolve the distinction between ātman and Paramātmā to realize non-duality, my salutations to you all. My respectful obeisance to Śrī Gurudev from Śrī Gurudev’s Ashram, Jādan, Swāmī Mahiśvara Ānanda, and the Śikṣāyam Soch Sansthān. The Kuṇḍalinī Śakti is the power of the universe. This Kuṇḍalinī Śakti is present within every living being and within the entire Prakṛti. The five elements, the origin of the śhavī element, the power to pacify and sustain within the śhavī element, and the power to connect all—this is the Kuṇḍalinī Śakti. Among 8.4 million jīvas, Paramātmā created the human body as an infinite treasury of powers, a priceless treasure given to humanity. What other beings lack is buddhi. The development of buddhi occurs through śikṣā. There are many types of śikṣā, but yoga is the science of the body, mind, consciousness, and ātman. To enable humans to live happily and attain the union of ātman and Paramātmā, by His supreme grace, Svāyambhu Śiva Bhagavān has revealed all these sciences, all of which have emerged from yoga alone. The knowledge, teaching, practice, and discipline of yoga... This human race has been created to be happy, to protect all living beings, and to safeguard this earth. When Bhagavān Śiva imparted the teachings of yoga to Devī Pārvatī on Mount Kailāśa, Śakti worshipped Bhagavān Śiva as the supreme Lord. What should a human being do to be happy in this world? Dear friends, it is said that in Uṣrame, Bhagavān Śiva imparted the teachings of yoga to Śakti. In Uṣrame, there were no other beings, only a beautiful stream, a small pond, a little lake, and a monastery. Not only was the power emerging, but the fish also stopped in the water and gazed intently at Bhagavān Śiva. Whatever Bhagavān Śiva spoke entered the ears and body of the fish as well. The nāda form of the Paramātmā, the Śiva form, is a divine sound. The infinite cosmos exists as Śūnyakāśa. When the nāda first originated within Śūnyakāśa, the entire universe was created from that very nāda of Oṁ. Countless stars, thousands of solar systems, numerous planets, and all elements came into existence through śabda uṣī nāda. That nāda continues as the unbroken sound throughout the cosmos, and through that same nāda, circulation within our body also occurs. If that nāda does not manifest within our body, the body remains like that of a dead person. Walking, talking, thinking—all depend on that one nāda. When that nāda rises from the nābhī lotus, it reaches the kaṇṭha lotus, where its form changes, and then it comes near the tongue and becomes a word. The para nābhī, paśyaṃtī kaṇṭha, and vekharī oṭ are formed, and gradually the body of a human or another creature takes shape. Within it, buddhi, jñāna, manas, and so forth arise, and inside it, the Paramātmā or the Prakṛti fills that body. Only after that is complete does birth occur, and only then does action take place. That is equivalent to Brahmā. The Bhagavān Viṣṇu who resides upon the Śeṣa Nāga—within the human body, there are 72,000 nāḍīs. One main nāḍī is called the suṣumnā. The suṣumnā nāḍī goes from the maṇipūra cakra to the svādhiṣṭhāna and mūlādhāra, where it forms a cakra. This nāḍī then ascends to our brain, reaching the sahasrāra cakra, where it resides. Sahasrāra means the lotus with a thousand petals, where Bhagavān Viṣṇu rests. The thousand hoods of the nāga signify nothing else but the sahasrāra cakra. There is no distinction between Puruṣa and Prakṛti, no difference between male and female. This differentiation exists only in this physical realm where there is śakti, ātman, jñāna, satyatā, buddhi, and bhāvanā. The power that exists, whether you call it Lakṣmī or Śiva and Śakti—the jīvātman embodies the form of Śakti, and the ātman embodies the form of Śiva. That is why the jīva attains union with Śiva and then becomes the form of Śiva. The distinction of the ātmā, the dualistic sentiment, dissolves, and the non-dual sentiment manifests. This is the teaching of the yogīs: that Viṣṇu creates the universe, Brahmā performs the creation, Viṣṇu sustains and nurtures it, and Śiva bestows welfare and is the giver of mokṣa. Śiva means consciousness, liberation, knowledge, truth, and beauty—the beauty of self-knowledge: satyam, śivam, sundaram. Similarly, within our body, there are seventy-two thousand nāḍīs. It is that which harnesses the cosmic power and draws that power into the cakras within our body, governing its functioning. If all the cakras are awakened and by awakening them this power is united with Śiva—that is, Prakṛti and Puruṣa, Prakṛti and consciousness, jīva and Śiva, jīvātman and ātman—the ātman is indeed the goal of a yogī and of human life. The yogic practices were gradually brought to humanity on this earth by the ṛṣis and munis through thousands of years of tapasyā, through knowledge, science, meditation, and subtle journeys of the body. In the modern world, no matter how much research scientists conduct through satellites or instruments, all the knowledge they acquire, and all research done so far... There is no other investigator; no matter how many dollars or billions are spent, in the end, one attains only what the yogīs have already revealed. So why not practice yoga? Why not choose this easy, simple path for ourselves? "The fish stole my knowledge," said Bhagavān Śiva to that fish. "Just now, be free from this body." The fish died, and it is said that it contained the essence of the Matsya Ṛṣi. The Matsya Ṛṣi then imparted the knowledge of the practices of yoga to this world. You have explained so much, but I did not understand any of it. Please tell me a simple path. How will all this—yoga, kriyā, bandha, prāṇāyāma, āśraya, dhyāna, dhāraṇā—happen for me? Just tell me one simple way. Bhagavān Śiva says that... Bhajan is a truth; the world is all a dream. "Umā, I speak from my personal experience. The sādhanā, jñāna, and so forth that I have revealed—all their essence is one. You are asking whether it is good or not; you have asked me, Umā. I say from my own experience... The entire world is but a dream; only devotion to Prabhu is real. This worldly existence is like a dream. Whatever you see, you are seeing a dream. What has passed is the past; what you saw yesterday has become a dream today, and what you will see tomorrow is your imagination. This world disappears, and a dream-like world stands before us; when the dream breaks, we return to the waking state. Thus, the dream vanishes, and this world continues to manifest. Therefore, this world is like a dream—it holds no truth." Umā will not do anything else; only one who chants the Lord’s name will come towards the truth. Umā says, experience your own Hari bhajan—one truth, the world is all illusion. Therefore, for those who cannot practice bhajan yoga or sādhanā regularly, the foremost path is Karma Yoga. Even Bhagavān Kṛṣṇa emphasized Karma Yoga. He was very devoted and is called a karmayogī. Therefore, it is said that yoga is the fire that burns away karma; through the fire of that yoga, one can burn and reduce the effects of karma. The one who practices karma yoga can burn the bonds of karma. In this Kali Yuga, practice is only name-based; counting and counting, one becomes a human burdened by worldly existence. In Kali Yuga, the power of endurance is no longer present, nor is there discipline. Therefore, the easy path is Bhakti Yoga, devotion to Bhagavān—whichever Bhagavān you believe in—and one who accepts their Satguru and follows the path shown by the Satguru certainly progresses. That alone will be their welfare, and the dormant energies will awaken immediately. By serving through karma and following the words of the Guru, a devotee, seeker, or inquisitive soul who receives the grace of the Guru can naturally witness the direct experience of Ātman and Paramātmā. Sitting down, I want to awaken the śakti through my own power, so let us now return once again to the cakras and Kuṇḍalinī. You have been told about all the cakras, but once more, I want to share with you some such cakras... Let me tell you, the Vedic dharma is the Vedic culture, the culture of ṛṣis and munis, the culture of those worthy ones. They thought deeply and gave humanity an easy path. Inside our brain, there are many cakras, many brain centers, among which the main ones are three: the ājñā cakra, the bindu cakra, and the sahasrāra cakra. The bindu cakra is the bindu, meaning a small dot. Forming from the cakra, it begins to pervade the body. To attain the immortal element, the bindu cakra must be awakened. Forty-eight hours of meditation on the bindu cakra is required. But if we meditate for forty-eight hours, how will we do other tasks? We would go mad. So... In the brain, where the bindu cakra is located, let the hair there grow—what you call śikhā, some call it a tuft. You may cut all your hair, but the śikhā should remain. As the śikhā grows, a Brahma gaṇṭa is tied to it. It is pulled and bound; what happens with the brahma gāṭa is that a slight pressure, a tension, is applied on the bindu cakra, and through that tension, our bindu cakra will remain stimulated, meaning it will be awakened. When the bindu cakra begins to awaken, then the brain's... Inside, that nectar will increasingly form in the bindu cakra as a fruit; the power of remembrance will intensify, the power of concentration will strengthen, and the body will become healthy. Therefore, it is said that all the brahmachārīs and students, when they undergo the mundan sanskār according to Vedic dharma... In the mundan sanskār, the hair is not simply cut; a sacred thread called brahma gāṇṭa is tied on it. After that comes the upanayana sanskār, involving a thread or sūtra or janīv, which we will explain in the next discourse. This is why it is essential for students, especially if they wish to succeed in their studies and achieve something in the future. You will see that the student who has been taught and is engaged in brahmagaṇṭa has a radiant light on their face. He said that this is the Hindu dharma, the most ancient dharma. But Śikhā and Bindu cakra do not belong to any religion; they are related to the functions and cakras within our Prakṛti and body. The sages and ṛṣis who imparted this knowledge, and Kaśyap Ṛṣi as well, did so in the time we now refer to as Hindu dharma. There was not even the name Hindu, and religions like Muslim and Īśāyī were hardly in existence. To make human beings happy, to transform the jīva into Śiva, our great sages and ṛṣis, out of grace, bestowed this gift upon humanity. The blessing given to humanity is that from the bindu cakra, when amṛta begins to drip and becomes the source of amṛta, that very amṛta enters our body, and all the essence formed in the body flows into the maṇipūra cakra. In the Maṇipūra cakra, from there we receive the life light, the life force, but there resides the fire, the digestive fire, you may call it the fire element. And whatever comes, the fire has only one nature: to subdue everything, to purify everything. The fire element is such that... It is necessary, but it does not happen because the amṛta flows directly into the Maṇipūra cakra. For this, the ṛṣis and munis practiced yoga through a specific kriyā that yogīs and all humans can perform, whether you are practicing yoga or not. The essence of that kriyā is... Only a yogī can partake in that nectar to the fullest extent, and what happens then is that it circulates throughout the entire body, connecting with all the granthīs, which increases longevity. Our people say, "Tell us of such a yogī practice through which we can regain our youth and become young again—awaken the bindu cakra and receive this energy." After that, I will come to you. That practice is called khecarī mudrā. Through khecarī mudrā, in the part of the jīvā... Even a small drop of that, when there is a fog—those fogs that are called duṇḍ, inside the Kuṇḍalinī—will grant you a drop of amṛta. But if it is attained in the jīvā, immediately the nāda, which is in a dormant state, begins to awaken throughout the entire body, and the experience of bliss arises. I pray to Paramāpita Paramātmā Gurudev for all of you sādhus that day by day your spiritual practice and spiritual consciousness continue to grow. May Bhagavān keep you healthy, may your family and your community remain happy and healthy. May all be peaceful and free from disease, may all behold auspiciousness, may no one suffer sorrow. Oṁ śānti śānti... With salutations to the cosmic light, adoration to our beloved Gurudev. Subscribe, subscribe... Subscribe, subscribe. I would like to first of all wish a happy birthday to those among you who are celebrating their birthday. I am very happy to be with you again, at least through the webcast. Our subject is yoga, the practice of yoga to attain self-realization, to achieve that ultimate goal of human life. So let us move forward. Our subject, continuing for the last three years, is called Kuṇḍalinī and Cakra awakening of the divine energy in the body. Long ago, once Svayambhu—Svayambhu means no one has created him, no one has given birth to him, he who has manifested himself. That’s called Svayambhu, that’s called Ādipuruṣa. Puruṣa and Lord Śiva—Śiva means consciousness, liberation, knowledge, happiness. Śiva is the state, and the state in Śiva is good: Satyam Śivam Sundaram. After that, Ādi Puruṣa, then Svayambhu Śiva, creation comes into being. Modern scientists now declare that the human race began from the Himalaya, which is now in the territory of China, the part known as Tibet, and there is the seat of Lord Śiva, the holy throne of Lord Śiva, Parvat Kailāśa, the holy mount Kailāśa. One day, Śiva was sitting on a beautiful, serene rock, and Śakti was seated with him. Śakti asked him a question, "Lord, you see now on this planet, in Mṛtyuloka, Brahmājī has begun to create so many creatures—8.4 million. Lord, what will happen to them? What is the purpose of their life?" Yes, the purpose of their life is to return once again to the origin. But how, my Lord? Can you explain it to me? Yes, this is the cycle of coming and going of the individual souls. Some people do not awaken. Some people do not awaken. Pollution, pollution... Mahatma Gandhiji said, "Mother earth is for everyone’s need, but not for their greed." A greedy man can do everything—anger, jealousy, hatred, complaint, selfishness—and a greedy man can create this disharmony and has created this disharmony. A solution to this problem, and the United Nations is calling for sustainable development. Yes, the yogī has an answer for sustainable development, but these people do not want it. The first answer is to be a vegetarian; the second answer is to practice yoga and limit your needs. Let go of your greed; then balance will be restored. Now, they are focusing on one thing—that is, anyone who is producing, manufacturing, any companies, any industries should use recyclable, environment-friendly materials. Do you believe in recycling or not? You understand what recycling is. If you believe in recycling, then that problem—believe in reincarnation. The word recycling comes from reincarnation. So similarly, it is the way. If you are moving forward for this video, then you are moving forward for this video. If you grow for this video, if you grow for this video, then you grow for this video, then you grow for this video. This soul exists for a while and then manifests in the physical world through the five elements. Dharma is the body first; dharma is the body. The three cannot exist without the soul. The soul is within the body, after which you do not know. So, you do not know about svarga and naraka. If you do not know what comes after, then if you do not know what comes after, you do not know what comes after. Once you believe, and once you do not believe. Because the influence of the adhikārī yogīs is the influence of the adhikārī yogīs... The influence of the... Great yogis who lived for thousands of years and practiced the sādhanā. So the soul is moving. Śakti asked Lord Śiva, "My Lord, have mercy on all these creatures; all are suffering, fighting, devouring one another—I cannot bear to see such cruelty." She said, yes, hāṁ devī, this indeed is the world, this indeed is the realm of death, yes, God is, my dear one, this is called the world, this is called the creation, this is life in the mortal world. She said, merciful Lord, have more mercy, tell me something, how to discern them. About this... about this... this... What is Gurujī teaching, what is Gurujī saying... They kept staring intently at his mouth, tick-tick... One who looks out the window and behaves like that will never gain even half the knowledge the Gurujī is saying. And the children sitting there writing something else will fail the class. That is why your masters say: attention, rest, vigilance when sitting in class. When one looks towards Gurujī, some sit in such a way; the blackboard is there, and Gurujī is writing on it. They are thinking, "What knowledge will he gain by just watching that?" So that when the master begins to speak, the disciple becomes like that fish, observing the movement of the... The master’s Lord Śiva’s lips and the communication between Śiva and the fish—what was the sound, nāda, vibration? What I am speaking now is a sound. You are observing me, but you are constantly watching the movement of my lips. Yes, I do make many grammatical mistakes. My pronunciation is Indian pronunciation; some other countries have different pronunciations, and you may have difficulty understanding me. But keep observing my lips—you will understand. That is why I grew up in the pond of viśvāsa. I grew up in the pond of viśvāsa. There was great sorrow in the pond of sorrow. The awakening of Kuṇḍalinī had been completed regarding the distinctness. The awakening of Kuṇḍalinī had been completed regarding the distinctness. Sorrow, in its Śiva manifestation, knowledge... knowledge... Not a reunion, but we are a reunion, because we are part of the whole and now we make our family. Now, practicing, we will see that point of reunion. After that, Lord Śiva came back to His normal consciousness and He lay down bare, and so that I was nothing. Meditate every day, not just saving it for some days. You know, when Śiva wakes you up from this deep meditation, samādhi... Be happy like snow because Śiva is like snow. Śiva is not just a universal body but a limited form. Śiva will bestow great grace regarding śakti. Therefore, in the Kali Yuga, only the name remains; counting and counting, one becomes immersed in the world. There is hope in the Kali Yuga. This is good. See, practice your mantra. Do not become restless, do not become restless, O Bhava Pāra. Repeat and repeat and repeat. Practice this worldly ocean or ocean of ignorance. Much has been said about kriyā, meditation, kumbhaka, rechaka, pūraka, bandhas, mudrās, cakras, Kuṇḍalinī, and nādas for yogīs. So in this body, for the largest cakras: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, and Sahasrāra—the largest cakras in the body are Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi... From the bindu, the amṛta is produced and sent, transferred into the body, but 98 percent of the amṛta moves towards the bindu cakra. It moves towards the bindu cakra. It moves towards the bindu cakra.... They move upward toward the bindu cakra. People want to take something inside for themselves. For us, it is the śikhā or the top knot. This point is inside the cakras. Then, when it falls inside here, it should be tied. It should be tied and then a knot should be given. That knot is the Brahma knot, Brahma... Brahma... To enhance the nectar with the brahmachārī... If they don’t have this, they will feel tired in the class, they will read the book for a while, and then looking around, no concentration, stress; therefore, the Brahmachārīs must have the Śikhā, and then you will see brilliant memory, and... On their face will be a sign, and this is a remedy to become young again. Many people in the world are seeking tablets, herbs in Ayurveda, and yoga practices to remain youthful. So finally, today you have received a remedy: awaken your bindu cakra by keeping hair here. Now the question arises, yes, many may ask. The question is, what happens to those who don’t have hair here—are bald, right? What should they do if they don’t have hair here? Yes, there is another technique, there is also a way: they have to apply pure sandalwood every day. Oil, in the morning, with the ring finger, take two drops of sandalwood in your left palm, and with the ring finger, perform abhiṣeka five times: Oṁ Tryambakam yajāmahe sugandhiṃ puṣṭivardhanam | urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt || In your webcast, tomorrow you can read, I will ask them to send through this webcast, and Devī Devī send you, and you can read and learn a very nice melody. Oṁ Tryambakam yajāmahe sugandhiṃ puṣṭivardhanam | urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt || And there the bindu cakra is complete, and it is said: Oṁ Tryambakam yajāmahe sugandhiṃ urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt. If Oṁ Tryambakam yajāmahe sugandhiṃ urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt. Oṁ Tryambakam yajāmahe sugandhiṃ puṣṭi urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt. In these vibrations, you will be able to see the fulfillment for yourself. You will be able to see the fulfillment of your faith. Your prāṇa will be able to see the fulfillment for itself. Your fingers will present well. Some people will present well. This... He is there. What is your good presentation? You remain in control. People live after you. Your bindu cakra, your bindu cakra... ah... And subscribe, and only for you, a very good world and a very good world, and for you, a very good world and a very good world, and for you, a very good world and a very good... Āśrama bless you. Oṁ asato mā sad gamaya, lead us from unreality to reality. Tamaso mā jyotir gamaya, lead us from darkness to light. Mṛtyor mā amṛtaṃ gamaya, lead us from mortality to immortality. Oṁ nāhaṃ kartā, Prabhudīpa kartā, Mahāprabhudīpa kartā hī ke—I am not the doer; Prabhudīpa is the doer. The doer is Mahāprabhudīpa alone, the doer. Oṁ śānti hi śānti hi śānti hi. Śrīdīp Nārāyaṇa, Bhagavān, Devaīśvara, Mahādeva, Mādhava, Kṛṣṇa, Bhagavān, the eternal truth of Sanātana Dharma, they are the doers.