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All dear ones, welcome. The bhajan sung by Bhakti Devī was a beautiful bhajan. I do not know by whom it was written, the author. But some great devotee chanted this or made this bhajan for his or her great master. This bhajan tells of the real happiness, the eternal joy, the light of wisdom and love of God that is under your shelter. A nice bhajan. Well, we come to our subject. Yesterday we spoke about prāṇa, jīva, jīvātmā, ātmā, and paramātmā. This is the journey of the soul. There are many, many souls around our earth, as thick as clouds. Like that, there are many souls in astral bodies or in living bodies. In every corner of the sand on this earth is a light of God, a life. That is why we call it a living planet, and only we call it Mother Earth. We do not call the Father Jupiter or something else. Mother Earth has that consciousness which is called the Father. So there is both inequality. We call it oneness. Sometimes people put a very complicated question. They ask, what was the first seed or tree? Or, which came first, the egg or the bird? There are very clear answers. That was the Svayaṃbhū, Śiva. Svayaṃbhū means it has manifested itself. In that sound, the resonance, that is the seed. And the universe is the mother, and where this cosmic resonance is resonating, through that resonance, everything is created. So every creature is light of that one God. When God incarnates, He becomes individual. That God does not matter who is who. If we have that quality, we are also God, because if the light of God is everything, then everything is God. So that light of God is slowly being divided into different parts. Some who can go more than 2,100 solar systems can cross with their consciousness. That is called Pūrṇa Siddha, or incarnation, whatever you call it. Many do not want to go so far, or they cannot go far. So they go to a certain level of consciousness. Then they lose; they forget their own identity. Because one comes to nothingness. Nothing. Then, if you come back from the nothingness, you have no message. So you have no one to describe. Like the Buddha. Buddha came on a certain level and entered into nothingness and comes back; there is nothing. So this is a little different. The Buddha says that in that nothingness, he went back to his origin, which begins with a stone, metal, coal, corals, and vegetation; birds, animals, etc. So he describes how the light of his consciousness, as an individual, as a soul, is troubling and is a struggle. I used to say always, "The soul is floating on the waves of time to the endless universe, sometimes to darkness and light, pain or pleasure, happiness or disappointment." Not only if that was someone, but ourselves also, we are forgotten. Our past became a thick wall; we cannot go back, and we cannot see. Our future also has a thick wall. We can imagine, we can make some visions, but we do not know. We do not know what is happening in one second. So we are only involved in this present environment. But here we mean not our consciousness, our intellect, but we mean our soul. Now the soul has memory, but we are distanced far from the soul, and we are drawn away by other tendencies, other energies in this life. And there are certain faculties, or certain departments, or certain sectors. Now, the sector, like if we go to a hospital, this is the orthopedic sector, this is for the psychiatric sector, this is for kidneys, that is the sector for the heart. So these are the sects, and this word now is misused in the modern world, called the sect. And when we speak, oh, it is a sect, you do not know. Oh my God, it is a sect. It is a blackmail. This word "sect" was, as I know, I heard, many of you know, the Holy Saint Assisi, Francis of Assisi. How simple, how great his life was. He was really a saint. Only by remembering Him, the love of God awakes in us. But he had a problem with the religion, church, and he came, he met the Pope at Rome, and you know, all this dialogue was, what then Pope told him, "Go ahead on your part, this will be a beautiful spiritual sector." A sect. So this word is created by the Pope, not negative, positive acknowledgement, because the Pope, he felt that love of God has awakened in the Francis of Assisi. My dear, there are hundreds and thousands of such saints, and many of them are incarnated, maybe in you, sitting here. But you do not know because there is a thick curtain. If we move this layer of the curtain, I think many months you will only laugh out of happiness, joy, that how stupid I was in the ignorance that love is a universal love. So God, or our mother nature, has given us this body, and of course there is a different material. Different energies, different capacities. Take an example of our intestine. What kind of intestine has energy? That hormones, whatever we eat, everything is nicely digested, maintain everything. Even you drink alcohol, the stomach will manage to neutralize. What kind of hormones are there from the elementary channel till the anus? And if this thing will be put in the ear, we will die, so this has different material function. This has different material function, so according to that, there are different parts of the energy which are covered around our whole body. Our life first is prāṇa. Prāṇa means not oxygen, not this fresh air, but prāṇa is something different. So prāṇa is life itself, the life of your soul. So we do not know if the soul is prāṇa or prāṇa is the soul. So after prāṇa comes the soul. As long as prāṇa will be in the body, our soul will be there. When the prāṇa has gone out, the soul will go. Or as long as the soul is in the body, prāṇa is there. When the soul is gone, prāṇa will go. So what relation it has is very hard to define. So these are the steps to the Ātmā Anubhūti. So yoga in daily life, ātmā-anubhūti, the way to the ātmā-anubhūti. Ātmā-anubhūti, a word is given by Ādi Guru Śaṅkarācārya. Anubhuti, anubhut, anubhav means the experiences. Means realization. Ātmā is ātmā, the self. Self is not the soul. It is beyond that; that is the self. So, self-realization, ātmā anubhūti—to realize this ātmā anubhūti, we have to practice. Do you understand me? I think many do not understand. They are sitting like this. We can practice āsanas, no problem. Should we do āsanas? Okay. Interlock your fingers. Stretch up. Straighten your side muscles. Yes, hands straight up. You have to support the ceiling. Or be strong. Who knows? The ceiling is falling down. Do not move. If you move, we cannot balance the ceiling. And now stretch to the left side. Your left side. Remain there. The self is the ātmā. So, self-anubhūti, self-realization, it should be on the middle point. You should be centered on the middle. So, come into the center. Yes. So, when I finish this sentence completely, then comes differently. Do not move the hands. Otherwise, you will be behind. They all will go up. So for self-ātmā-anubhūti, we have to do ātmā-cintan. Cintan means thinking, overthinking. For example, if I say something and you did not like it, and all day, all night, you will think, "Why did Swāmījī say this? Why did he say this? It must be something good, but I do not like that. But maybe I am like that." So we are thinking. Ātmā cintā. We misunderstood. That is why we cannot accept. Now we are under. We understand. We are standing under the dialogue of the Master. And if the chintan is moving out, then go right. That is called active, passive knowledge training. Ātmā Cintan means, generally they say, "Who am I? I am not this body. I am not this breath. I am not these thoughts. I am not this mind, nor am I intellect. I am not this soul because it is my soul." So, who said it is my soul? So now the soul is the second; you are the first. But when we will understand, then we will again sit straight and stretch up. Yes, I am Ātmā. Ahaṃ Brahmāsmi. I am Brahman. When this kind of... Do not go hand out. The principle says, do not do what the Master is doing. Do what the Master says. We often make mistakes. Many people do yoga, and they love teachers. When they teach their yoga class, they think they are Swamiji, and I am happy that I have so many Swamiji, but still, different, different. So when the light of the Ātmā appears, then we are not anymore like that. We surrender. We surrender. We surrender our ego. We surrender our doubts. We surrender our greed. And we surrender our selfishness. We surrender all our doubts. We surrender to the Parabrahma. That is the eternal. Who has no form, no name, nothing. Try in this minute to pray to God: "Please remove all my negative qualities. Lord, I surrender to Thee, and I ask only for one thing: bless me to know that I can become one with Thee." Light into the light. And slowly we again come up, and now is for us time, because we are on the path to self-realization. Our soul is now on the edge of swan. That becomes Paramahaṃsa. And then he moves like this. Yes, take off. Take a flight. You are a swan. Oh my God. Close the windows; nobody will fly out. Thank you, and hands down. So this is prāṇa, jīva, jīvātmā, ātmā, paramātmā. Then come our senses: five karmendriyas, five jñānendriyas. Every sense is very important. God did not give us something without any reason. These two eyes, the sense is to see. We know what our eyes mean. It is very important. Through these eyes, Jīvātmā is looking outside. Therefore, we should try our best to protect our eyes. When we are angry, doubtful, vengeful, greedy, then our eyesight is suffering. Then, very soon, you will need the two eyes more. Eyeglasses. Who is not angry? Maybe you do not show your anger, but inside. And jealous. Jealousy is a fire. So when this goes away, our eyesight will be very good again. You have in Czech a beautiful word. What do you call the eye? And you have a house and also a window. Our windows are also where we see through, and this is the window of our body. So Jīvātmā is looking to this watching of joining the world through this eye. And it is called Jaisī Dṛṣṭi Vaiśī Sṛṣṭi. Sṛṣṭi means creation. And dṛṣṭi means the vision to see. Now, through which kind of thinking do you look to someone? Like that, the world will appear to you. When you have some negative thinking, then you will look and then talk. Yes, yes, thank you. It was very nice. Yes, I accept what you say, but always our eyes will try to escape. In our eye, if there is the light of God, if we can see that it is the light of God, God sees through. Then our eye is very pure. Nirmal Jaka Naina Hai Jī, Bhāvan Candan Sārī. Nirmal Vākā Naina Jī, Bhāvan Candan Sārī. Jīvan Tāran Karan Guru. Beautiful bhajan by Mahāprabhujī. When you realize its spirituality as a saint, first, your eyes become very pure. How pure? A mother gave birth to the child, maybe a goat or a rabbit or a cow or a human. With which kind of eyes do mother and father look at this little baby born? Which kind of happiness or purity is there? And that newborn child's eyes only have purity. They still do not know anything: neither greedy, nor jealous, nor angry, nor hateful, no temptations, no challenges, no competitions. Such a purity. So that is what it is: simple living, higher thinking. So when you become a higher saint, then your behavior is like a child. You are so innocent, you trust all. Otherwise, outside, you say, "Yes, sir. It is clear, sir. Okay, sir." You tell your boss everything, "Yes, boss, yes, I will do." And inwardly you say, "My God, he gives me so much work." Six o'clock I go home. That is it. Inside thinking different, outside different, two things, duality, conflict. So, every sense that God gave us, five karmendriyas and five jñānendriyas. It has sense in it. Jñānendriya means to receive the knowledge. So, how you want to see the world, it will be like that. Therefore, Gandhijī said, "Be the change you want to see." Change first your look, change first your look, your visions, then it will change everything. So then comes the ears. That is called the sound. It is very, very important, very important. When we lose our sound, our ears, we lose the society. When we lose our eyes, we lose the world. So this is to hear kind words, good words. And in the years... Mostly, I think the men have many, many hairs. I do not know if the ladies are pushing out, or they do not have. Why do the men have so many hairs here? Because men have to hear many times problems. So before going inside, it is an antenna; it sends a message outside. And why do not women have it? Because their energy is so pure, it does not come into any bad things. That is very clear. And some, like me, we grow long hair so it does not come here in. So here are antennas. If we cannot hear anything, we cannot speak. By birth, who cannot hear, cannot speak. So this is a nāda, the sound we learn. So, like this, there are ten senses of knowledge and ten senses of action, and to do something. So what we speak is a karmendriya. Our words can be like a beautiful flower. Our words can be like nectar. Our words can be nice, fresh air. Our words can be a beautiful smell, because in our world is that wisdom. The Upaniṣad said, "My tongue should be nectar, the honey, oh my Lord." That my language is so sweet, like honey. Otherwise, immediately you will talk, giving the other opinion without understanding someone. Who are you to judge someone? That is not correct, that is stupid, that is not friendly, that is not kindness. This is very rude. There is no love inside, no understanding. It is like horrible. It is a violence. Who are you to say this if you do not understand the situation of this person? Gandhijī said, "I hate the sin, not the sinner." So if you judge someone wrong, then you are that sin, not a sinner. So, there are two kinds of weapons. One is the bullet which goes out of the gun, and second is our word. Our word can be like a bullet. Our word can be like our palms. We carry you on the hollow of our palms, because others' pain you feel as your pain. That is the first step of the ātmanubhūti, self-realization. Each and every entity is myself. Ātmā. And ātmā is paramātmā. Then the first step is for self-realization. Anyhow, this man. How nice. How nice is this good man. And how it smells bad. So this is a physical smell, but the senses can smell only from their own looking. And sometimes it is good not to smell everything. Very summer, hot, sweating, you are getting in the bus going to work. There are many people inside, and you are holding the holder. One is too tall, a person. You are a little shorter, and now you smell the armpit. This side you go, the other side also. At that time, this sense is not good. But do not become angry. Say to Mahāprabhujī, "God, I know that I do not have to spend my whole life in this bus, so please give me good thinking." So, the senses are for knowledge, for actions, and this knowledge is also different temptations, desires, feelings, if you are alive. You have desires, whether you do or not. That is yourself, and you have to do this. When your gallbladder is full of liquid, you are searching, "Where is the WC?" I tell you one story, and then I finish the lecture. So, it was a very famous... One king, emperor time of the Turks, who was that time in India, it is called Bahādśā, the empire. He had one minister, very wise, very clever. Whenever, mostly whenever the Bahādśā said something, he answered correctly. So one day Bahādśā said to Birbal, his name was Birbal, "Can you tell me what is the most joyful thing in life? Where do you really enjoy? Most joyful. When that joy comes, all is meaningless for you." Birbal said, "Your Highness, most joyful is to go to the toilet." Bahādśā was very angry. Stupid. Always you are humiliating me. Always you are talking opposite. Go to the toilet? He said, "Yes, sir." No. Maybe drink, enjoy, dance, this, that, all. He said, "That is also very good, but you ask me, 'Most joyful?'" He said, "Go out." Six months he did not talk to him. But that minister was so clever and so good, Bahādśā was paralyzed without him, so he invited him again. One year passed, and now the Bahādśā organized a club for dancing. Where they laid girls and boys dancing, and you know how it was in the salon harem. Eating, drinking, dancing, laughing. Because Bahādśā liked that, Birbal was thinking, today is the best chance to prove to him what is the most joyful. So Birbal said to Bahādśā, "Before going to that salon, we do not know when we will properly eat, and this can take a long time. So please eat something." So he gave him a little, what we call, a finger bite. Some little things. Samosas, pakoras, there. So what Birbal did, he put inside called sonamukhi. Ayurvedic herbs, if you take one gram, after two hours you will occupy all the time's toilet. The idea, so he gave him four, five grams in the form of the chutney, pick up, you know, like ketchup, samosas, this, this, tasteful. So he ate until his stomach was full, and then he went and sat there. And the music began. Dance began. Drink came, not alcohol. It was just soft drinks. In Islam, they do not drink alcohol. After two hours, when the high point came, it became dark. Different lights. The belly dance came. Bahādśā said, "Birbal." Yes, sir. Toilet here. Why? I must go somewhere. This is a joy. Toilet is not a joy, my dear. Bahādśā said, "You are always correct." Do not discuss with me. Please take me to the nearest toilet quickly. So he said, "We see the joy." He said, "Now, is that joy? I quit this joy, and I have to go to enjoy." So, my dear, every sense has its effect. That is it. So, this body is first, and we have to listen to the body, so the karmendriyas and jñānendriyas. So, karmendriyas, like to pass the stool, pass the urine, and the words, hands, legs, through which we can do something. So in Rādhā, the ten senses are connected to the inner world and outer world; without that, we cannot live. But they are not part of our Jīvātmā. This is only a vehicle. You are sitting in the car. The car is not your body. But the car is a vehicle for you. Then, out of this come the desires, the feelings. Positive or negative, and that is a function of the mind. So mind is the eleventh sense. So mind is the governor of the ten senses. And the mind is observing them to take information and give information back. Therefore, our mind we cannot stop. If you try to stop the mind, you will get schizophrenia. So please, let your mind be free. Let tension go out. You relax your body, which means you free your senses. You close your eyes. You close your mouth, which means no talking, and you relax. Automatically, the senses are relaxing. Then the mental tension relaxes. You have these techniques in your yoga and in life, in the book as well as in Hidden Powers of Humanity. So one part of this is prāṇa, jīva, jīvātmā, ātmā, paramātmā, and the second part is this, which we have not completed. So that we will do tomorrow. And it is a very interesting subject. But if you understand or not, this is a question. Otherwise, tomorrow I will put you again on some postures so you will understand. So, all the best and good evening. Tomorrow, the lecture should begin, the program should begin at 9:30 in the morning because of the traffic. Many people have to go back a far distance, so we will finish at 11. The program is for tomorrow. Thank you for listening. And if I told something wrong, put it out. You have many hairs here, let it go. Who has a lot of dung there, he can do it right away.