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Oṁ Gurudev, Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlam Gurumūrti, Pūjā Mūlam Guror Padam, Mantra Mūlam Guror Vākyam, Mokṣa Mūlam Guror Kṛpā. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Deviśvara Mahādeva Kī Jai. Dharam Samrat Satguru Swami Bhadwanājī Bhagwān Kī Jai, Satya Sanātana Dharma Kī Jai. Welcome, all dear ones, here and in different parts of the world. Bless you in the name of Śrī Alak Purī Jī, the Pīṭha Paramparā. Life is life. Life never dies. Death is ever a death, which never will become life. Life is that consciousness which never sleeps. Death is that ignorance, darkness; dead material will never wake up. The consciousness, we always speak of, is a part of the Supreme One dwelling in each and every entity. 8.4 million different kinds of creatures are passing through their destiny. Animal life is the life to go through the destiny which was created by karma. Humans also have to go through destiny according to their karma. But God gave the opportunity to these creatures to come out of this destiny, to come out of this game of the circle of life and death—means born, reborn. The human has got that intellect through which one can find the way to come out. There is the highest justice who can give the judgment by which the soul can be liberated. But that Dharmarāja, the justice, will not compromise anything because the evidence will never die. Yet this evidence can be defeated by doing good things. A greater balance of good karma, good energy, and good thoughts means that those heavy karmas and destiny will be decreasing day by day. And through meditation, through the mantras, through spiritual practice, our spiritual light will increase. When the light is there, darkness will disappear automatically. Spiritual practice means not only just to sit and meditate and practice mantras, but to change inner feelings. Humbleness is one of the best parts of spirituality. Kindness, forgiveness, understanding. Understand everyone. There are some people who have a lot of intellectual knowledge, and they consider other people stupid. But they are not stupid. Is that one who says "stupid" the wise one? Once you have good knowledge, you may call it intellect, then you will have understanding of what is capable and what is not. Therefore, forgiveness, understanding, kindness, mercy, compassion, support, help, give. This is the path of perfect spirituality. Mahāprabhujī said, "Love each and every entity, if not more, then that much, as much as you love thyself." That is a spiritual sādhanā, a spiritual practice. The spiritual practice will win that path to self-realization. Ego, pride, anger, hate, jealousy, etc., are the way down. So we have to choose what we want to have. God has given the abilities, the possibilities, and the facilities for humans to come to salvation, or come to the perfect life, the way of life and liberation with Brahman, the Supreme. God is within all, but not for your work. God is observing and gave us the freedom, and so it has both. Every human has the same system, the same abilities. So in yoga it is said in the Vedas, yathā brahmāṇḍe tathā piṇḍe. What is in the universe is in this body, and what is not in this body is nothing in the universe. Out of our ignorance, the intellectual knowledge, the dry intellect—when only using the brain, then it is a dry intellect. It is a beautiful apple but made out of plastic. And that intellect which has love is colored; it is colored with love, meaning from the heart. That is when you have a heart that light of God awakened in the heart as mercy, you will never say harsh words to anyone. Yes, I know that you know better than me, but this means... not that you humiliate me. When you know better than me, it is your duty to love me, care for me, and help me. Give your finger to hold, like a little baby walking with you. The baby doesn't know still, but you know, so you don't let this child stand somewhere, but give your hand. This is the sign of a wise person who knows better than me, and that one is a kind one who trusts you and gives your life in your hands, and that you have to lead that one on the right path, each and every gland system in the body, inspiring, supporting, and awakening the energies in the body—Kuṇḍalinī Śakti—it is within us. It presents the divine mother, divine Śakti. The Upanishad says, a mother will never be a bad mother, except if mentally ill. Doesn't matter which mother, humans or animals or the birds or fish or any. Mother is always mother. So that intellect becomes the father, and that energy is the mother. Both are within us. If that intellect works alone without the mother's support and guidance, then it will fail sometimes. But when it is with that love of the Divine Mother, what we call compassion or mercy, then it is perfect. We went through the Mūlādhāra Chakra. We saw, we read, we understood the quality. We were on the foundation, level of the foundation, opposite the street. They are going to construct a multi-floor building, but they are still digging, tilling the soil until the solid soil will come, the foundation. Similarly, a spiritual aspirant has to find a solid base, meaning jijñāsā. Without jijñāsā, you cannot. Jijñāsā means wish, longing, achieving, desire for achieving. Without jijñāsā, you can't do anything. If you work on something and you have no interest in the work, if you have such a work, you will be feeling burdened, you will be burdened, you will be unhappy because there is no interest. We here are all jijñāsu, meaning aspirants, spiritual seekers. That is jijñāsā. When the jijñāsā comes, then we have to remove the obstacles. And how to remove the obstacles? We don't have any strength, physical strength, to remove those rocks. But for the humans, to renounce these five obstacles: Kāma, krodha, lobha, moha, ahaṅkāra. This we read in the Mūlādhāra Chakra. Kāma, passion; krodha, anger; lobha, greed; moha, attachment; mada, proudness. These are the five obstacles on our spiritual path which will not let us go through. They are standing on the path of the staircase; they will not let you go, they will hit you. Kāma, krodha, lobha, moha, and ahaṅkāra. How to defeat them? How to make them powerless? When God Kṛṣṇa was born, you know the story is very long. His mother and father were imprisoned because the brother of Krishna's mother heard that the child of your sister will be the cause of your death, because he was the Rākṣasa, the devil. When Krishna was born, all the guards fell asleep. All the doors opened automatically. People who were looking became powerless. Why? What was it? This is a long story. So kāma, krodha, mada, lobha, moha, ahaṅkāra, these are the five. You can make them powerless completely, and that is called vairāgya. Vairāgya means to remain above everything. Vairāgya. You have no other interest, that's all. Whatever comes, enduring, you endure all kinds of situations; you are staying above everything. This is Vairāgya. Without Vairāgya, your life as a monk, a sanyāsī, the life of a sādhaka like you, cannot be successful. You may play your theater, that you are a perfect yoga teacher, and this and that, but without vairāgya, you are a zero. Oh, zero is too high. Zero is the best, so you are just nothing. Nothing is also great. That is, that is Brahman. So you are just struggling in the problems, vairāgya, renouncing. Can you renounce? What? Not eating, not money, not house, not friends. No, no, no. Don't renounce them. Love them. What should we renounce? Kāma, krodha. Now you will say, "Okay, I will not have krodha. I will not be angry." Krodha means anger. Swamiji taught us to be humble. And you are driving and someone crosses quickly. He said, "Oh, my stupid one." Okay, you failed. How quickly you expressed your anger. So, vairāgya, detachment. Vairāgya, tyāga, renounce. It is not easy to renounce. As much as you become wiser or more intellectual or learned, you cannot renounce your anger, hate, or jealousy. Vairāgya, tyāga, and how to maintain vairāgya and tyāga, because they need a support. Bhakti, devotion. Devotion is that kind of love, unconditional love. We are all praying to God, "Please, God, come. Please, God, come. Please, God, I am yours. God, please come." And one day God comes and says, "Hello, my child, okay, give me your hand, let's go." No, no, no. I did not mean this. I had to go home to my children. God, thank you. You go back. That's it. What will you do? God comes now and takes you. My God. Then Narāyaṇī will say, "Yes, Mahāprabhujī, but I have to go to my grandson. I have to feed him, and then I will go." Yes. It's not easy. Bhakti, the highest, highest form of love, is bhakti devotion. There is a story about Krishna. Many parents and gopīs were complaining that Krishna always comes and takes away butter, this and that. They go to Krishna's mother to complain that he is in our house and does all this vandalism. So they come to his mother, and the mother is making food, chapatis, and he is sitting there and eating. They come in the house, he is sitting there. So how can they complain that your son is in our house and doing this? They run to come to tell her, and he is very innocent, sitting and eating and looking at them many, many times. So all the gopīs, the milkmaids, try to catch him and tie him with a rope to the pillar. And then we will go and bring his mother and say, "Here is your son." So whatever kind of robes, even iron chains they brought to tie him, when they finished, everything fell down. Means no one could tie him. And he is standing innocent there, little baby, like our little Gaṇeśa here. Then one gopī came and brought a very old, very old rope. If you do like this, it will break. And she said, "Now I will tie him, and he will not be able to break." And she said, "This rope is a rope of love." Krishna remained there. His friend said, "Krishna, what are you doing? This is a rotten old rope. Break it." Krishna said, "I can break anything, anything in the universe, but there is one mighty power which I can't break, and that is the love." So this is a rope of love I can't break. When such a love awakens in our heart towards anyone or towards God, then be sure it is a pure love, divine love. That is bhakti. Without bhakti, we cannot awaken all these kuṇḍalinīs and this and that. So, vairāgya, tyāga. Vairāgya is standing above everything. Tyāga, renunciation; bhakti, devotion; jñāna, the knowledge—use the right knowledge. Now, which kind of knowledge should I use? I did something wrong; I am aware of that. But I can't correct myself. But if someone does wrong, we are very expert in blaming, complaining, or suggesting many, many things. We are very wise to advise others, but our own knowledge we cannot use for ourselves. So jñāna is this: that you see thyself in others. Sometimes it happens that God Śiva comes to help the bhaktas. A young boy was going with the cows in the forest, grazing them in the field. And what he's doing, he began to go, went to the Śiva temple, and did the pūjā, and forgot, and the cows came home alone, and he was not there. Parents were looking and looking. Mother was angry. How did it happen that the cows came along without him? What is he doing again? He is always playing. She went to catch him somewhere, but in that minute he was there with the cows at home and working. So father said, "Oh, my son is here," but mother is searching for him. And she found him somewhere near the bank of the river. He made a little stone of Shiva as a Shiva Lingam, and Mother came, and she was so angry. She took some branches of trees and was beating him, and there at home, Shiva—it was not that boy—Shiva came to help and work. What? He should have done it, and now he's keeping putting the feeding of the cows with the grass, and he's doing, "Ooh, ooh, the Śiva." Shiva came exactly like that boy, 100%. And so Śivajī was there. Now, the mother was beating the boy there with the branches of the trees. And he said, "No, no." And the father said, "What happens?" He said, "No, no, it's something happening here." Because it was Shiva itself. She was beating Shiva, not the boy. She was beating the boy there, but pain was filling Śiva. That is the reality. When you can feel the pain of others, then you are wise and reliable. When you can't feel the pain or position of others, you are in ignorance. Doesn't matter how correct or how wise you are. Yes, we know that you are very clever and very good, but guide someone with love. I know that Vidyā knows better than Brahmapurī. It means not that Vidyā says, "Brahmapurī, always you do wrong." He says, "Yes, I am sorry." If she would say, "Please, my dear husband, Brahmapurī, you know, always things going wrong, take care." He will say, "Yes, I will do." So don't use the heart's word, śabda. The words which come from our mouth are like a bullet. When you are hurt by a knife, the wound will again heal. But when you are hurt by the knife of words in your heart, the wound will remain forever. So the person who is in ignorance and shoots the bullets of words to someone with anger, hate, jealousy, this wound will not heal, and that will be revenge to you, a karmic revenge sooner or later, as far as you develop. And you have knowledge, you become that much humble. You always say, "Oh, my Swamiji, I love you. You are nice, yes, Swamiji, yes, please." And if Swamiji says something, you make your face heavy, no? Where is that love? Therefore, give a chance to your face to smile. Give a chance to your mouth to smile. It was written somewhere at the airport. A good slogan is a good sentence. Give the chance to your mouth to smile. Yes, that is very important. So, sorry, vairāgya, tyāga, bhakti, jñāna, and dayā. Dayā means mercy, Dayā means forgiveness, Dayā means understanding, yes. When a small child, I don't know, lets fall down your cup and it will break, you will not be angry at the small child because you understand, and there is love, dayā. Dayā dharam kā mūl hai, pāp mūl hai abhimān, Tulsī dayā na chhoḍīye, jab tak ghaṭ mein prāṇ. Dayā dharam ka mool hai, the roots of the dharma, right-house-ness, is the mercy. Dayā dharm kā mūl hai, pāp mūl abhimān, and the roots of the sins is the ego. Dayā dharm kā mūl hai, pāp mūl abhimān, Tulasī dayā na chhoḍīye. Tulsīdāsjī, a great saint, he said, "O Tulasī, don't give up your mercy, your compassion." Jab lag ghatme prāṇa, as long as you have a life in your body. Body, after we don't know what will happen through our body. So these are the five techniques to develop in this Kali Yuga to get Self-realization. Which are the five? Vairāgya, Tyāga, Bhakti, Jñāna, and Dayā. And which are the distractions? They lead us to distraction: kāma, krodha, lobha, moha, and ahaṅkāra. These five fingers in one hand, now these five fingers we shall bring together and develop into humbleness. With one hand we can only, when one hand we may make like this, or in the army they don't do it completely like this, you know. They are towards the brain. Dayā, dharma, in the heart. These five, tyāga, vairāgya, jñāna, are here in the heart. When you send a letter or a postcard to your friends or family from a faraway holiday place, you send a postcard with heartfelt greetings. I'm here, and from my heart, I send you much love and regards. Did you ever get a postcard written, "Brain greetings"? I greet you from my brain. Yes, when the brain greetings come, then the war comes. And when the messages from the heart come, the peace, love, understanding, and union come. So God, whatever he gives, the organs in our body, which have different energy qualities, will lead us and guide us. So we shall utilize those parts or the organs in the body, which are very, very important. So, the brain is very important, very important. It is difficult to know where the soul is, in the brain or in the heart. But still, we know that. So, therefore, the brain has to be colored with the color of the heart. It is hard to know where God is living in the body or the ātmā, the soul. We will find just now, okay? You close your eyes. You will know where your soul is, okay? And now raise your right hand up towards the ceiling and one index finger, show it towards the ceiling. And now I will tell you something, for example, who told this or to whom this belongs. So I will say, "Who told this?" And you said, "Touch your index finger somewhere in your body where always you said, 'I, me, my.'" I taught. Can you touch your finger somewhere? You always said, "I." Now, leave your finger there. Please don't change. And open your eyes and look, where is your finger? And look to others, where are their fingers? I didn't say anywhere you should touch. So, our real self is here. Of course, the brain centers are controlling the waves, the lights, etc. It is like a powerhouse, but to switch it on and off is different. And so it is here in the heart. So now we know where we concentrate, where we understand, where is mercy, where is tyāga, where is bhakti, etc., etc. Yes, among you, there is one who, every time I give this example, he touches here. So it can be that the soul is here and the heart is dried. So every time, there is only one, and who is also here today. Yes, but I don't tell who it is. So, Mūlādhāra Chakra is a base, and below that is the animal kingdom, vegetation, and earth. These are the three worlds behind: animal, then vegetation, and earth. Above is getting divine and divine and... divine. So, Mūlādhāra Chakra is a complicated one, but it is a solid. Sometimes, an earthquake takes place when you are really hungry, angry. Your wife has done nothing; she's so innocent, but he said yes, and you said, "In the glass door," and then, out of this earthquake, younger you hit the glass door, broke it, then God... smiles. God said, "I must give him some lesson." So now, for one month, he has to hold his hand like this, and it always reminds you what happened and how it happened. When you go to the bathroom, you have to keep your hand like this, and you have to wash. Only, but the other hand can't do in certain places because only he can do back. So, how many days God said, "Look, your mistake. Look, your mistake..." Don't do this again. Don't do this again. So, these past karmas of the tormented in Mūlādhāra, we were, methodological pictures we were explaining. There is a Śivaliṅga. Shivalinga means universal form, and there is a snake. Snake is a time, kāla. When the snake will bite, it will change the time. It will put us into the other loka. These are the three nerves, Iḍā, Piṅgalā, Suṣumṇā, and they are coiled around the universe of our consciousness. And this, our consciousness, which is as a liṅga, is a gray ignorance and past karma's destiny. And this is coiled three and a half times, and the mouth of the snake is going down. So, if we don't do anything, again we go down and down to the reptilian life. So, the awakening of the Kuṇḍalinī then turns the face up. So, in our chakra pictures, you will see it is already going up. So, don't worry, we are going up, but it can... fall down, it can fall down, so please read about Mūlādhāra and these four, four postures which we had yesterday. Shashankasana, then Bhujangasana, then Sarvangasana and Salabhasana. So these are the Paschimottanasana. So these are the four postures which belong to the Svādhiṣṭhāna, sorry, Mūlādhāra. And now we come to the Svādhiṣṭhāna, which is a very beautiful chakra, very strong, and it has great qualities. So strong that it can let an elephant fall down too. The position of the Svādhiṣṭhāna chakra is approximately three centimeters above the lower part of the spinal column, where the coccyx and the chakram meet. Color of this is orange. What is the color of the mūlādhāra? Red. Now movement takes place. So when the red, dark red begins to open, then it's expanding, becomes orange, coming close to the fire, flame. The real fire, the glue, is red. The flame becomes yellow and gray. Tattva is water. Water means emotion. So we are in the motion, in motion, emotion. So the waves of the water are sometimes so pleasant, and without any waves, a very pleasant lake. And when it comes to high waves, hurricanes can be dangerous. So, emotion—now the emotion is here. This emotion can throw us back down to the bottom or lead us above. Water—the water element is very mighty, very mighty. Air is mighty. Earth is very mighty. Can we see which strength had these two plates under the earth, what we call the earthquake? It moved even mighty Himalaya. Can we move just this one bed alone to shake it? It doesn't go. What strength was that? That's called Śakti. If you want to know what is Śakti, then compare it with an earthquake. So that earthquake is earth is mūlādhāra. And when the anger will break, then it destroys all your spiritual work, whatever you have been building. But now is coming emotion. So water is also very powerful, wind is powerful, earth is powerful, fire is powerful. All these four elements can be harmonized in the ether, in the space. So space offers us safety, like at the mother's lap. Mantra is like a vāyu, air. Sub-mantra, this you will not understand, but I will pronounce: Bham, Bham, Mam, Yam, Ram, and Lam. These are the six petals of the Svādhiṣṭhāna chakra, which you will read in your book. Lotus, six petals of the lotus, symbol of the six obstacles of the path of development: anger, hate, greed, jealousy, cruelty, and laziness. Ram Ram. These six petals, each petal opens. Unfoldment of each petal of the lotus of the svādhiṣṭhāna cakra is the expression of these qualities. Be careful when the svādhiṣṭhāna will open. What mūlādhāra could... not damage. Now this Svādhiṣṭhāna will damage. So these two chakras are very hard to master and come through. The symbols for the sixth lotus are anger, hate, greed, jealousy, cruelty, and laziness. It is a very calm, peaceful, peaceful water. But in that now, the symbol element, animal symbol in the Mūlādhāra was the elephant, the power holding. But now it's crocodile. To live in the water and have an enemy like a crocodile, it is not good. So these are the crocodiles. You can imagine what a crocodile can damage. It looks so long, going slowly. But when he sees you angry, he's like lightning. It doesn't take him time to catch you. The tiger is slower than the crocodile, so this laziness is there, but to act in a negative way is very, very quick. It means it is easy to make a mistake, but hard to repair our mistakes. It is easy to fall down, but hard to climb up, so this... Before was calm, krodha, mada, lobha, moha, ahaṅkāras tyāgya, vairāgya, bhakti, jñāna, and dayā. This was the balancing of the mūlādhāra, but here we are coming now. When you come through one gate, the other is there. It's not so bad, but often I compare. When I come to the past control, the first is the past control, you know, "Visa, not, and where are you going?" But the second is the security control. What have you with you? Have you chillies? Have you this? Have you that? My God. When they let you go, then you are liberated. Then you are in the Manipūra Chakra. They have their rights. Nothing is wrong, but who has fear? Who is guilty? If you are not guilty, then why should they do anything to you? They are just asking; it is their duty to protect you and the countries. So their duty is to bring you to good friends, to good friends for them. And not you bring something with you, which can harm everyone. The security control at the airport, they don't let this through, this through. It's not for them. It's for you who are going to sit in an airplane. And if something happens, then everybody will say the security was the guilty. Security was the guilty. So humans have such weakness: they always give the negative commentary, and very few give the positive commentary, right? So, crocodile... The divinity of the svādhiṣṭhāna cakra is Brahmā, the creator. Mūlādhāra is Śiva. Then, Brahmā is the creator of the consciousness. Saraswati is the knowledge, intellect, and vivekā, and the symbol, the hard moon, the crescent moon, filling tides, female, and the cycles of birth and death. The qualities are in the now, we want to know again. The first level of human development, the consciousness, hiraṇyagarbha, the aspect is hiraṇyagarbha, the golden embryo. Parabrahma, alabdha karma, influences of the earlier action on one's destiny. Position, positive aspect is icchā, śakti. You know what is icchā śakti? Icchā śakti, our willpower, or icchā means my desire. You ask someone, "What would you like to eat? Choose what you like." So my icchā is to eat an apple. Others say, no, my icchā is to eat grapes. Another one said, "Well, I would like to eat strawberries." So icchā, icchā śakti. So icchā is desire, wish, and śakti is the will. So, to fulfill our icchā, we need that śakti, that's called willpower. Without willpower, we will not reach anything. The fruits are high up. So we have to, we want to use our hand, to raise our hand, to pluck the fruit. That's our Shakti, that we can take the fruit back. Icchā Śakti. Icchā Śakti should be positive. We have negative icchā also, to harm someone, to damage someone. That is, in them are sitting the asuras, asura śaktis, that through their words, their feelings, this and that, try to harm others. And when someone is harmed, then you say, "Oh, good, it happened." Yes? There are some people who want to see the bad distraction, and there are some people who want to see the good result, the good things. So, icchā can be negative: hate, jealousy, conflict, greed, etc. This is also connecting the Icchā Śakti. With this Ichchā Śakti, willpower, Kriyā Śakti, which is the divine. And the negative aspect is ego. When your desire is fulfilled, then you have ego. I did it. I shot the football in the goal. There are rare players who said, "Now this time you shoot." No one gives them a chance. If you stand and say, "Yes, you do it now," they will take you out. So, who is able to give someone the part of that further ego, passion, pride, envy, doubt, and laziness? Again, these are the six qualities which are negative. When we pass the border, then we, this evening, go to the meditation. Prana, the apāna prāṇa, has the strength in these muscles to pass stool and urine. If not, we can't survive anymore. So prāṇa is power, the force to take in. Apāna is to take out, to reject, or let go out. Planet Mercury, principle of the chitta, consciousness, principle. The Nārāyaṇa, the memory, rasa, liquid. Nārāyaṇa is Viṣṇu. So, Śiva, Brahmā and Viṣṇu are coming also there. Do you understand, or should I stop? Too much, no? No. Okay. Jalayo. The rasa is liquid. Press is stone. That is very important. That's why there are many precious stones. Berkeley. Metal is tin. Mineral is sodium. This you can all read. We will not repeat so much. I will tell you senses, taste, qualities, part of the body. This all you know. That is not so. The main points we got today, so this is our Svādhiṣṭhāna cakra, and these two chakras, Mūlādhāra and Svādhiṣṭhāna on the bottom, both have a lot of negative qualities, but also, parallel, they have the better qualities, and these we should try to awaken, and the others suppress or purify through the kriyās we do. We were talking about the different kinds of stones, which are very important, very good. But the rudrākṣa, you should have one rudrākṣa around your neck or a rudrākṣa mālā. There is a... one is a rudrākṣa mālā for mantra, which you got for your practice. And there is one Rudrākṣa, only one given by the master, that we should have hanging in the neck. Rudrākṣa have a lot of energy, a lot of positive energy around the body. You can carry it outside or carry it inside. It should touch the skin. It has a great, great meaning and energy. Every full moon day, and every Monday, you should make Abhiṣeka. And every full moon day, you should wash this Rudrākṣa, one Rudrākṣa which you get. First wash with the water, then with a little milk, then with a little yogurt, and then with the butter. After the butter, with the honey, and after the honey, you wash with a lot of clean water and then again put it on your neck. This means that this Rudrākṣa is life, and when you don't do this, then it is just like some seed or wood. So to give life to your Rudrākṣa, there are five: water, milk, yogurt, butter, and honey. After that, you clean again with the water and put it on your neck, alright? So I will ask Nirvāṇ Purī to organize one Rudrākṣa. Now it is enough. Thank you very much for listening, and in the evening we will come again, to the practice of the Svādhiṣṭhāna. Oṁ Śāntiḥ Śāntiḥ... Deveśvara Mahādevāya Namaḥ.