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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 speaks of the real happiness, the eternal joy, stating that the light of wisdom and the love of God are 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. Similarly, 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 we specifically call it Mother Earth. We do not call Jupiter or something else "Father." Mother Earth possesses that consciousness which is called the Father. So there is both duality and inequality, yet we call it oneness. Sometimes people pose a very complicated question. They ask, what was first, the seed or the tree? Or, which came first, the egg or the bird? There are very clear answers. That first principle was Svayaṃbhū, Śiva. Svayaṃbhū means that which has manifested itself. In that sound, that resonance, lies the seed. The universe is the mother, and where this cosmic resonance is resonating, through that resonance everything is created. Thus, every creature is the light of that one God. When God incarnates, He becomes an 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. That light of God is slowly divided into different parts. Some beings, who can travel with their consciousness beyond more than 2,100 solar systems, are called Pūrṇa Siddhas, or incarnations, whatever you may call them. Many do not want to go so far, or they cannot go far. So they go to a certain level of consciousness and then lose or forget their own identity. Because one comes to nothingness. Nothing. Then, if you come back from that nothingness, you have no message. You have nothing to describe. Like the Buddha. Buddha reached a certain level and entered into nothingness and came 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. He describes how the light of his consciousness, as an individual, as a soul, is troubling and is a struggle. I always used to say, "The soul is floating on the waves of time to the endless universe, sometimes to darkness and light, pain or pleasure, happiness or disappointment." This is not only true for someone else, but for ourselves also. We are forgotten. Our past has become 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 the next second. So we are only involved in this present environment. But here we mean not our consciousness or 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. There are certain faculties, or certain departments, or certain sectors. For example, if we go to a hospital, this is the orthopedic sector, this is the psychiatric sector, this is for kidneys, that is the sector for the heart. So these are the sects. This word is now misused in the modern world, called a "sect." When we hear, "Oh, it is a sect," we think, "Oh my God, it is a sect. It is a blackmail." This word "sect," as I know and have heard—many of you know the holy saint Francis of Assisi. How simple, how great his life was. He was truly a saint. Merely by remembering him, the love of God awakens in us. But he had a problem with the religion, the church, and he came and met the Pope in Rome. You know, in their dialogue, the Pope told him, "Go ahead on your part; this will be a beautiful spiritual sector." A sect. So this word was created by the Pope, not as a negative but as a positive acknowledgement, because the Pope felt that the love of God had awakened in Francis of Assisi. My dear, there are hundreds and thousands of such saints, and many of them are incarnated, perhaps 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 for many months you would only laugh out of happiness and joy, realizing how stupid you were in the ignorance that love is a universal love. So God, or our mother nature, has given us this body, and of course it is made of different materials, different energies, different capacities. Take the example of our digestive system. What kind of intense energy does it have? Those hormones, whatever we eat, everything is nicely digested and maintained. Even if you drink alcohol, the stomach will manage to neutralize it. What kind of hormones are there from the elementary channel till the anus? And if this substance were put in the ear, we would die. So this has a different material function. That has a different material function. According to that, there are different parts of the energy which are enveloped around our whole body. Our life first is prāṇa. Prāṇa does not mean oxygen or fresh air, but prāṇa is something different. Prāṇa is life itself, the life of your soul. We do not know if the soul is prāṇa or prāṇa is the soul. After prāṇa comes the soul. As long as prāṇa is 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. The relationship between them is very hard to define. These are the steps to Ātmā Anubhūti. So, yoga in daily life is the way to ātmā-anubhūti. Ātmā-anubhūti is a word given by Ādi Guru Śaṅkarācārya. Anubhuti, anubhūta, anubhava means the experiences—realization. Ātmā is the self. The 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 might be falling down. Do not move. If you move, we cannot balance the ceiling. Now stretch to the left side. Your left side. Remain there. The self is the ātmā. So, self-anubhūti, self-realization, 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, all day and 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 have 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 cintan is moving out, then go right. That is called active, passive knowledge training. Ātmā Cintan generally means asking, "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 let your hand go 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 Swamijis, but still, they are different. So when the light of the Ātmā appears, then we are not anymore like that. 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 a 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 suffers. Then, very soon, you will need eyeglasses. Who is not angry? Maybe you do not show your anger, but it is inside. And jealousy. 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 at the world, joining the world through this eye. And it is said, Jaisī Dṛṣṭi Vaiśī Sṛṣṭi. Sṛṣṭi means creation. And dṛṣṭi means the vision to see. Now, through which kind of thinking do you look at someone? Like that, the world will appear to you. When you have 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. A beautiful bhajan by Mahāprabhujī. When you realize its spirituality as a saint, first, your eyes become very pure. How pure? A mother gives birth to a child, be it a goat, a rabbit, a cow, or a human. With which kind of eyes do mother and father look at this little newborn baby? What kind of happiness or purity is there? And that newborn child’s eyes only have purity. They still do not know anything: neither greed, nor jealousy, nor anger, nor hate, no temptations, no challenges, no competitions. Such 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 is different, outside is different—two things, duality, conflict. So, every sense that God gave us, five karmendriyas and five jñānendriyas, has sense in it. Jñānendriya means to receive 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 vision, then it will change everything. Then comes the ears. That is called the sound. It is very, very important. When we lose our hearing, we lose society. When we lose our eyes, we lose the world. So this is to hear kind words, good words. And on the ears... Mostly, I think men have many, many hairs. I do not know if the ladies are pushing them out, or they do not have them. Why do men have so many hairs here? Because men have to hear many problems. So before going inside, it is an antenna; it sends a message outside. And why do women not 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 in here. So here are antennas. If we cannot hear anything, we cannot speak. By birth, one who cannot hear, cannot speak. So this is nāda, the sound we learn. So, like this, there are ten senses of knowledge and ten senses of action, 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 words 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 horrible. It is 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 wrongly, 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 the 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 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 perspective. And sometimes it is good not to smell everything. In very hot summer, sweating, you are getting on the bus going to work. There are many people inside, and you are holding the holder. One person is too tall. You are a little shorter, and now you smell the armpit. You go this side, 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 also brings different temptations, desires, feelings, if you are alive. You have desires, whether you act on them or not. That is yourself, and you have to manage this. When your gallbladder is full of liquid, you are searching, "Where is the WC?" I will tell you one story, and then I will finish the lecture. There was a very famous emperor of the Turks, who was in India at that time, called Bahādśāh. He had one minister, very wise, very clever. Whenever Bahādśāh said something, he answered correctly. The minister, Birbal, was asked, "Can you tell me what is the most joyful thing in life? Where do you really enjoy? When that joy comes, all else is meaningless for you." Birbal said, "Your Highness, the most joyful thing is to go to the toilet." Bahādśāh was very angry. "Stupid. You are always humiliating me. You are always talking opposite. Go to the toilet?" Birbal said, "Yes, sir." The emperor said, "No. Maybe to drink, enjoy, dance, this, that, all." Birbal said, "That is also very good, but you asked me, 'Most joyful?'" The emperor said, "Go out." For six months he did not talk to him. But that minister was so clever and so good, Bahādśāh was paralyzed without him, so he invited him again. One year passed, and now Bahādśāh organized a club for dancing, where there were girls and boys dancing, and you know how it was in the salon harem: eating, drinking, dancing, laughing. Because Bahādśāh liked that, Birbal thought, today is the best chance to prove to him what is the most joyful. So Birbal said to Bahādśāh, "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 finger bite, some little things: samosas, pakoras. What Birbal did was put inside something called sonamukhi, an Ayurvedic herb. If you take one gram, after two hours you will occupy the toilet all the time. So he gave him four or five grams in the form of chutney, like ketchup, with the samosas, very tasty. So Bahādśāh ate until his stomach was full, and then he went and sat there. The music began. The dance began. Drinks came—not alcohol, just soft drinks, as in Islam they do not drink alcohol. After two hours, when the high point came, it became dark with different lights. The belly dance came. Bahādśāh said, "Birbal." "Yes, sir." "Toilet here. Why? I must go somewhere. This is a joy. Toilet is not a joy, my dear." Bahādśāh said, "You are always correct. Do not discuss with me. Please take me to the nearest toilet quickly." So Birbal said, "We see the joy." Bahādśāh 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. The karmendriyas, like to pass stool, pass urine, and the words, hands, legs, through which we can do something. So in reality, the ten senses are connected to the inner world and outer world; without them, we cannot live. But they are not part of our Jīvātmā. This is only a vehicle. You are sitting in a 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 the mind is the eleventh sense. The mind is the governor of the ten senses. And the mind observes them to take information and give information back. Therefore, we cannot stop our mind. 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 relax. 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 we will do that tomorrow. It is a very interesting subject. But whether you understand or not is a question. Otherwise, tomorrow I will put you again in 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. That is the program for tomorrow. Thank you for listening. And if I said something wrong, let it go. You have many hairs here, let it go. Whoever has a lot of dung there, can do it right away.