TV Channel

Part 1: Yoga, Joy, and the Eternal Tradition I believe that yoga and meditation are an important part of achieving balance, reaching that quiet place in your heart, and contemplating how we can think of others and our place in the world, and how we can make a difference for the public good. This center is a wonderful asset to our city, and I am very glad that you have created this welcoming space, all of you. If there’s anything we can do to be of help, please let us know. I thank you for welcoming us and for all that you do. Ultimately, it is about creating community and that sense of compassion that fills our lives. I do think we’re a compassionate city, and we can do better. I think we should, and so I ask for your input, your ideas, and your thoughts. Bring them to our attention. It is a tremendous honor to be with you tonight, albeit briefly, with Swāmījī and to see what you do throughout the world. It is wonderful to see you again, and you look very well. As the mayor, I don’t know your plan. Unfortunately, I have another commitment, as I mentioned to Mr. Kosar in my email. I wish I could stay throughout, but I look forward to seeing you again. I hope this International Yoga Day—it’s my first—I’m glad to know about it. It is very exciting. Thank you for your service to our community. Enjoy the rest of your stay and your visit, and we’ll see you, if not on the 21st, sometime in the near future. God bless you. We must know the definition of this word: "in" and "joy." Yes, it will be. Don’t worry. It’s a good definition. We should know this. Good. So, with adoration to our holy lineage, which is a very ancient tradition or lineage continuity—adoration to our holy seed. Since we began talking about enjoyment, happiness, and yoga—this declaration of the International Day of Yoga—yoga is one of the oldest paths, the science of body, mind, and soul. It brings harmony of body, mind, and soul, blessing us with physical, mental, social, and spiritual health. Through this declaration by the United Nations on the 21st of June, some religious people are not happy because they think it is a religion. Why not? If it is a religion, why not? What is wrong in religion? But such kinds of religion have divided humans. It should not divide; it should join us. Yoga is a science. When yoga was there, there were no different man-made religions. There was only one, called the eternal, universal, cosmic unity: Sanātana Dharma. Sanātana means our own self. Your children are the same as you. In the Bhagavad Gītā, Kṛṣṇa said, "I dwell in each and every entity. They are my sanātana," which means my relatives. "My relative" means a part of myself. The word "religion" also comes from Latin, and the meaning of religion is to realize your relation; that becomes religion. Realize your relation to God. What relation do we have with God? There is no difference between God and our Ātmā. So, there is no duality. But we humans make the differences and divide everything, and that is the cause of suffering. In the very beginning of creation on this earth—or the earth was also created after billions, trillions of yugas and manvantaras which took place—out of these, the nāda, the sound, the elements—air, water, fire, air, water, fire, air, air... and earth. The earth came out of the water. So it was all water, all water. Slowly, slowly it collected such energy. According to the Purāṇas and Upaniṣads, the earth was brought out by Vārāhī, the Vārāha Avatāra. He brought the earth up, balanced, Vārāhī. It is a very... in a forest you will see a very big creature like a pig, what we call the varāha, and he brings up the earth with his two teeth. He lifts earth from the water, and it remains there. This is one of the reasons also that Muslims don’t kill or eat the pig. Well, I’m not going to go far in this direction. So, that time before that was Svayaṃ Bhūr Śiva. Shiva means consciousness, Shiva means the energy, Shiva means the self, the ātmā, Shiva means liberation. When that Śiva had no father, no mother, because there was nothing, He manifests Himself through resonance, the Aum, the light, Śivajyoti, and Śiva Himself. He comes, appears in meditation posture, and He gives the science of yoga. He is the author of yoga. So yoga is that old, which is ages and ages before the earth. Yoga was not declared as a religion, but yoga has all these ethical and spiritual principles, and these are adopted by humans, these good things in different religions. Yoga is definitely good for our body. It doesn’t matter who you are or which country you are from, above nations, religions, and any dualities. It gives us good health. It gives us peace of mind. And it brings us to our belief. Whatever you believe, whichever religion you believe, whichever God you believe, yoga practice will make you very clear, and you will have more faith and more love. So the joy, what we call the joy, the enjoyment of that joy—if it is selfish and limited to the bodies only (body, energy, and mind)—the joy which you want to enjoy has less joy than the suffering of that enjoyment. So that pure joy is to know that I am the light of God, which is the same light. All kinds of liquids on this earth, maybe in the plants, fruits, water drops, all are originated from the ocean. So, we are all part of the ocean. In our body, we have a majority of water, and that is connected to the ocean. The ṛṣis were, at that time when Śiva and then the ṛṣis come, the Brahma, Sapta ṛṣis, the seven great ṛṣis—they are still living. Those ṛṣis made the research of yoga and what is body, mind, soul, emotion, etc., and they gave us the rules and regulations. It is said, after Patañjali, a few thousand years before, "Atha yogānuśāsanam"—the yoga begins with discipline. Aṭṭhā means now. So don’t think that tomorrow I will begin with the discipline. No. Just now. Aṭṭhā. Just now. Decide now. If someone is drinking alcohol and you decide not to drink anymore, so you say, "Okay, I will finish this bottle which I have." And you couldn’t finish this, so you say, "Okay, tomorrow I will finish this bottle, and then I will not drink anymore." Tomorrow, no one has seen tomorrow. Tomorrow will always be tomorrow. Therefore, atha means just now. So, yoga is a discipline of body, mind, and intellect. From that beginning, from the ṛṣi’s time, there was a great saint called Alakhpurījī. Alakhpurījī is a name. He lived in the Himalayas between Kedarnath and Badrinath. Many of you don’t know these places. There he lived, and he was a great Siddha. He lives now in the causal body. He is like an astral body, transparent. He appears, but like a fog, so he lives still. In the last century, our great-great-grandfather, Guru Devpurījī, traveled to the Himalayas, and he met there, and he gave blessings to Devpurījī, Swāmījī, which was such a great... that he had all abilities; he could just walk in the air. Or when he walked on the earth, on the steps, there were no foot signs in the sand or wherever he walked. He could walk on the water. He could just walk through the wall because that helped him. He mastered this physical material, stones or metal. So he is above this, and his disciple was Mahāprabhujī, who had all kinds of blessings and divine energy. What we call what God can do, according to human thinking, was happening in the presence of Mahāprabhujī. This means he could do it, but was not demonstrating it. The Siddhī, we call Siddhī, the miracles—when one begins to practice yoga, spiritual practices, prayers, and so on, then we get some kind of abilities, miraculous abilities. And that becomes an obstacle for a practitioner or a yogī if you use those siddhis. It should happen; that’s okay. Or one will say, "Bless you," and this and that. Last time, this wise mayor was here, and I said, "Okay, next time you will be mayor." No? Remember? And it happened. It’s not my siddhi; don’t think that Swamiji has a miracle. No, no... I’m nothing. I am like all of you, but if there is Gurū Kṛpā, something then it comes true. So, anyhow, do not use that, "I can give you this," or, "I can make this and this." Then your spirituality will decrease. Therefore, a yogī should not use, a spiritual person should not use, spiritual miracles. Let it be; let these siddhis be your servant. So if you use the servant in such a way for your position to sow, then you are not the boss of those siddhis, but you are now the servant of the siddhis. And then, is everything lost? So it has a place, time. In this way is our Alakhpurījī Siddha Pīṭha Paramparā. In our paramparā’s name, there is a holy river flowing from the Himalayas called Alaknandā. Alakhpurījī’s name, Alaknanda River. So, on one side, the holy river Alaknanda comes from the Badrinath side, and from the Kedarnath side comes the river called Gaṅgā, Bhagīrathī. Both rivers, Alaknanda and Bhagirathi, and the third one is called Mandakini. These three nāḍīs, Triveṇī, in yoga we call Triveṇī, Iḍā, Piṅgalā, and Suṣumnā. When the Bhagīrathī and Alaknandā meet together, then it’s called Gaṅgā. So that is our holy paramparā. Those who practice any kind of sādhanā—sādhanā means practice, yoga, meditation, concentration, prāṇāyāms, mantras, etc.—it is protected with this ages-long tradition, and those ṛṣis who bless us, they protect us. So, time to time, they may appear. I am now the successor of this holy seat, but I do not know if I will go to Badrinath, Kedarnath, the place where Alakhpurījī is, if he will meet me or not, if he will appear or not. That is in his decision, and on my purity, my dedication. It is not that, okay, my Guru loves me and he will give me everything. It is not so easy. Every one of us has a karmic layer, a layer, one after another, very fine. Each action will have a reaction. When our action is turned into reactions, then it is heavier, coming with more energy or danger to us because the reaction is coming. Now, you don’t know how the reaction will be. The snake is peacefully lying somewhere, and you just go and do something. Now, you don’t know how the snake will react. Or a tiger, and you go near, and then you throw a stone. Throwing a stone is your action, but now, the reaction of the tiger, what will be? That is not so imaginable. So when the action becomes reaction, this is the fruit of our action. That becomes the destiny. Why do I have bad luck? Because you threw the stone. It was from you. The reaction will create aggression in us. When the aggressivity is there, then you will again attack. If it is not in your power, then you will be scared. You will have fear. And out of fear, you will curse, or you will send some negative thoughts. Now, that means you have reacted already. Visible or invisible, action is action. So now, this action has a reaction; it has an action. How many lives are we continuing? And in one life, how much energy you collect from other people—that is also in your body. If you touch someone’s hand, the energy of others goes into you. And, of course, your energy to the others. So just touching the hand only, it goes current. Yesterday I was in the countryside on some property, and there were many deer coming to eat the vegetables. So there are wires with solar energy that have electricity inside. Do you have any capability to jump over, go and eat, and then jump back again? But even the deer knows that if its little foot is touched there, it will get an electric shock. So, similarly, if you touch someone, you get that energy of the person. It sucks your energy, and you suck the other energy. If the other one has pure spiritual energy, you will take it. And your or my negative energy will go to that person. Therefore, there are two reasons why in the East people do not shake hands. The handshake, it began in middle Europe, otherwise not. So always folding hands, and it has different symbols. Folding hands means that you and I, we are one in the heart. We fold our hands in front of God and in front of you because God is in every entity; I see God in you. In many countries, they greet each other, "I greet in you God." In the German language, they say, "Guru is God." I greet God in you. The Croatians, they vogue when they telephone. Hey, hey... vogue. Hey, God, no? I greet God in you. And like in America, we trust in God. Yeah. So all the dollars are with God’s trust. So where you trust in God, God gave and made Himself multiplied on the dollars. So that’s why America has a lot of dollars, because this is an emblem of God inside. Names have power. The body is not immortal, but the name is immortal. Names will go on until this earth exists. So, the consciousness which is involved in carrying our soul, and above the consciousness, this layer of Ātmā, God itself. So, action, reaction, action—that’s very, very important to think. So now, it doesn’t matter with whom you have what kind of relation, or what energy you give in your body. Even if you touch a small toe or a big toe, it’s going to give energy. It doesn’t matter which part of your body touches an electric wire; you get a shock. Not only when you hold like this, then it’s okay. When you hold it and come, electricity, come, come, you have no time to say, "Come." So if you want to develop your spirituality, then you should take care of yourself, of how much energy you have got in your body. For a long time, there was a reality, a tradition, that when you want to marry someone, before the wedding ceremony, you are not allowed to touch the hand, to visit, or to see. First time, you sit in front of the fire, and in the presence of all, and there will be Śrī Mahāprabhujī. Fire is the highest, very strong element, which burns everything into purity. So when we promise in front of the fire, then be careful. If you don’t follow, then fire will burn. It means we’ll create fire inside. Problems, problems, problems. So, with the mantra, with a good, exact constellation, in front of the fire, you will sit there. Then the parents, or if not parents, then relatives, will take the hand of the girl and boy, and they will keep inside something symbolic; many things there are. I didn’t marry, so I don’t know what it was or what it is. And then they give you a hand. Now we give that energy, and it should become one. Ek Jīva, it becomes one soul. One soul, a bird has two wings to fly now to Brahmaloka. And everyone blesses a happy, healthy, and long life, a long married life. No more thinking about other men or women, mentally, physically, emotionally, intellectually, no. All females become for you mother, sister, or like a daughter, and all men become for you like a father, brother, or son. By bad luck, it can happen that one of the couple dies. For that person who remains, there are no more desires and no choice to marry again. Because your other half is somewhere, and your inner longing is to go there and be. So he or she, that soul, is waiting for you there. That’s it. And that soul who has passed away can see us more, what we are doing, than our self. Either the Trikārdarśī, self-realized great saint can see, or the soul which goes out of the body. Because the Trikāla Darśīs are also looking out of the body, past, present, and future, what you are doing somewhere, but again, these abilities or siddhis should not open, otherwise immediately the veil will go down, dark again. So, you know, and you can pray. Of course, you can warn someone and do. Part 2: The Layers of Being and the Nature of Bliss So, as long as you hold another hand for that purpose—marriage or such—at that time, their alarm is ringing, the bell is ringing. And from there, negative energy comes back again. My dear, where have your words gone? Your promise has gone. This is valid for the human, because the human is a very unique being. That’s it. Even in certain creatures, when one from the couple dies, the other one will die soon and will not go close to anyone. So, how much energy we have is a layer of pollution under these five bodies: Annamaya Kośa, the body of nourishment, the physical body; Prāṇamaya Kośa, the energy body; Manomaya Kośa, the mental body; Jñānamaya Kośa, the intellect; and Ānandamaya Kośa, the body of actions and desires. There are different kinds of Ānanda, for which a definition is coming for the enjoyment. So, who wrote this? Enjoy. There in the... it doesn’t matter which Google. Google—everyone can put it. And we said, "Yeah, this is a definition." But that coming Ānanda, Ānanda, Mahā Ānanda, Param Ānanda. So Ānanda is a comfort, a kind of comfort. Ānanda is that which you feel inside, contentment. So, one ānanda is a temporary enjoyment. You eat ice cream, and you enjoy the ice cream, Ānanda. But after some time, when this has gone down from the throat, then you don’t have any taste of the ice cream. That was temporary, the taste of the ice cream, as long as it was in the mouth. Yes, girls? When you swallow down, then it’s finished. So, this is a kṣaṇik sukha in our Hindi language, or in Sanskrit also, kṣaṇik. Kṣaṇik sukha. Sukha means happiness or joy. Kṣaṇik means a second. The eyelids, which move close and open. This is a kṣaṇa, a second, less than a second. So, only the śāntikṣuk, then further what will happen, what reaction, that will be according to that quality. So, how it will react in the stomach, how it will develop everything through the body, that will be after. So, for śānti-sukha, for a limited time, then we will have duḥkha, troubles, for a long, long time. And there are the hidden abilities. How to know the hidden abilities? It means you should be strong enough to say no or yes. It’s hard to say no to ourselves. To others, we can say, "Don’t do it." But when it comes to our turn, we say, "Okay, I’ll do it." So this śanaiścara śukra can cause troubles for many, many lives. For a second, for a little time, out of your anger, someone just kills someone. It’s just you press the button and it goes, the bullet goes. This was so. But now, how many years of your life will you have to suffer as a result of this sin? Killing a life, it doesn’t matter which life. Therefore, Kṛṣṇa said in the Bhagavad Gītā, "Arjuna, before doing any action, karma, you should know the form of the karma." And when you will see that, yes, this is a poison, now you know exactly. Then our inner viveka, the highest intellect or our awareness, will say, "No, no, don’t drink, it’s a poison." Inner awareness means awakening our inner energy. Then we can say yes or no. But still, we are the slave. We are paralyzed. We are disabled, unable to say no. And there, this energy goes round and round and round. The whole body is left in the very, very fine layers of the energy. And that’s why we can’t come through. Otherwise, be sure, when your body will give up, you will give up your body. And the soul will come, the other soul will come to welcome you. There you can again hug each other and embrace yourselves there. The part, the half part which is missing, is there. So, it is said, how many times did you change your opinions, your relations, your this and that? And then again, nowadays, to get married is difficult, but to get divorced is very easy. So, what is that marriage and divorce, marriage and divorce? What have you managed? The meaning of marriage is to merge into oneness. So when one drop falls into the ocean, you can’t take the same drop out again. So that’s why, in old times, many yogīs went into the forest and lived a very hard life. That time there were many, many snakes, more than humans, and many pythons. So ask those yogīs, how many yogīs were swallowed by pythons, how many by tigers, lions, hyenas, and dissolved wildlife, and how many by different kinds of moths and mosquitoes? There was no mosquito net at that time, so how did they live? What kind... Of immunity they had in their body, nowadays, two mosquitoes bite and we have pneumonia, the malaria, and a little winter comes and we have swine flu. Many things. We have no immunity. The people who live in the forest or in the mountains. The Indians, oh, they can run, and they have not eaten for five days, but they run like nothing, anything. And we had no breakfast, and we go for a walk, and we sit down and, "Please, we must have now a picnic. We can’t walk." The wildlife, animals, they can run so quickly. Even they didn’t get perhaps, kind of, eating. But our house pets, they are exactly like us. They will run a little and then sit down. Like a lily. I’m thinking of the lily now. So, this means we lead an unnatural life. And we take a lot of that energy from that food, which is not good. Who has touched that food? There are many, many rules and regulations for this. It is said that you are a millionaire, you have a lot of money. But if one dollar comes from someone, that dollar is not good because it was taken out of that person with some kind of quarreling or this and that. If that money comes into your pocket or your account, be sure that slowly, slowly your whole property is gone. On every grain of rice is written who will eat it. And when it’s not in your kismet, or it’s not for you to eat, and you have cooked, or your wife has cooked for you and served the rice and everything, but there is one grain of rice which is not for your destiny—while eating, it will fall down. It is in the mouth, and you eat and make it tell you hello. It falls down; it jumps out. So there is one story, a real story that happened, about one sādhu who was walking by the street. He was going to his āśram in the afternoon, at five o’clock, on a nice warm day. She was sitting outside of her house, had a big plate in her hand, and was cleaning the rice. And the sādhu, he was going there, and he looked at his plate, and he was laughing. She said, "Why are you laughing, Swamijī, today?" He said, "Well, I see something." She said, "What?" This rice, what you are cleaning, only one grain of the rice belongs to the king. He ought to eat. But I think you are going to cook rice for our evening dinner. She said, "Yes, Gurū Dev, my husband will come very soon, and we will have rice and dal today." He said, "Of course you can have it, I have nothing but rice." One rice is for the king, and he went. She was cooking nice khichāḍī, what we call, and her husband came. They had a very nice dinner, very nice. One grain of rice went into the cavity, and it was uncooked. Sometimes some rice remains completely uncooked, no? All is very soft and is through, but sometimes one is not through, and that went into his cavity. Anyhow, he was cleaning his mouth, and so he went to sleep. That person was a chartered accountant for a businessman. So, late in the evening, that businessman sent someone, because at that time there was no telephone. That tomorrow, at 8 o’clock, the king has called us. The king wants to get the lawn, so you should come at 7:30. So, he went there at 7:30, and they went to the king. The king was sitting on a nice mattress and pillows. The merchant was sitting beside him, and his treasury accountant, or his treasurer, was sitting beside him. And they are talking about getting a lawn and this. And what happened? The treasurer, who had rice in his cavity, suddenly said, "That time, rice came out and fell on the seat of the king." The king did not realize that it fell, the rice here. Neither... Everything that I learned in yoga, I learned from you, Swāmījī. A little bit also from Gurujī. That’s also a great... Thank you. And he put his hand down. There is something. He took and he said, "O Annadeva, Deva means God, food is God, Annadeva, Annapūrṇe, Śaṅkara, Pradvārave," so he said, "O Annadeva, eat, you should not throw away bread, don’t throw away the food, don’t destroy the food, cook only that much, but what we do, we eat and leave." It is on the plate and thrown away. How much food is destroyed in the house? Hospital. How much food is destroyed at home? We are not aware of that. Now, anyhow, at 9 o’clock they went. And the treasurer said, "Sir, I will go home and come to the office at 11 o’clock." She said, "Okay, no problem." He went home, and his wife made breakfast, and he came and had breakfast. And he said, "You know what happened?" She said, "How should I know? I know what happened." Oh God, I was in a terrible situation. What happened? He said, "You know, yesterday you cooked the rice, and one grain of rice got stuck somewhere, and I didn’t brush my teeth, and it was still in between my teeth." And when I was sitting near the king, I was sneezing. That time, it came out and fell beside him. Neither merchant, my boss saw, neither king, but always my eye was there. What will happen now? And after half an hour, the king found it, and he just ate it. She said, "Yes, my dear, I knew this yesterday." He said, "What? You didn’t warn me." She said, "Well, I didn’t think that." Yesterday, one Swāmījī said that what you are cooking, this rice, quarter kilo or half kilo, one rice is for someone, and that is a king. So Swamiji told, that’s called a Trikāl Darśī. So, in our language, we said, "Dāne dāne pe likhā khāne vāle kā nām." On each grain is written the name of the person or the animal who will eat it. And when it is in Harkishmat, you cannot take it away. Though you will take it away, it will come back to this person. Similarly, those karmas, those actions will come back. So, physical joy, material joy, this is called the joy, the ānanda. This ānanda is a temporary ānanda. A thief comes and steals something, and he is happy. But how many days? Again, he or she will come into trouble. But there is Mahā Ānanda, and Mahā Ānanda is called bliss, everlasting happiness. And that’s for God realization and spirituality. And therefore, there is a beautiful bhajan, kīrtan, name of God; it’s beautiful. And we can chant now. Should we chant? Yes. Om Saccidānanda Om Saccidānanda... This mantra, this chanting is when we have realized that supreme bliss. So, it is said, Ānandoham, I am bliss, I am bliss. I am bliss. So bliss is the highest joy. That is a paramānanda, paramānanda, everlasting happiness, joy. And that is called sat-cit-ānanda. Sat means the truth. Chit means consciousness, and ānanda means bliss. It is true that we are here. It is true that we have a body. It is true that we have karma and certain things. And it is true that we are the pure consciousness, and that pure consciousness has everlasting bliss: sat, truth. Chitta, consciousness, and ānanda, the bliss. Sacchidānanda. So when you chant and you feel thyself in one beautiful balloon or in your own phenomenon, imagine that around you is a beautiful aura, and you chant. Every chanting, every resonance awakens in the navel. Touch your hand on your navel, please, now. You can touch it like this also, or it doesn’t matter, just here. And say something. You will feel a contraction at the navel. How are you? I am well, thank you. Oh, that is the best. Nice to see. And even when we laugh, what is the condition of the navel? Look. No? Laugh. Once more. So when you laugh, you know, they developed what we call the laughing yoga. You know, at that time the tension goes away, and it supports our digestive system and our solar plexus. So this is the seat of the sound. Para, Paśyantī, Bākhṛī Para is the dormant here. Para, Paśyantī is just awakening here, manifesting vocal cords and spoken through the tongue. Para, Paśyantī, and Bākhī. When the child can’t speak properly, then we have to teach this laughing. And in the Yoga and Day Life book, you have five postures, like Āśrama Sañcālanāsana, the boat and boat rolling. These few exercises are for the children who cannot speak properly. And so it is here, and it is called Satyam, Śivam, Sundaram. Satyam, Śivam, Sundaram. Close the eyes and feel this, and chant with me. Satyam Śivam Sundaram... Satya Śiva Sundara... Satyam means truth. Brahma satyaṁ, jagan mithyā. That ātmā, that Brahman, is the reality. That is the truth. Whatever is changing, movable and changing, is unreality. What is everlasting is the reality, and that is Brahman, Satyam. That is the truth. Shivam, that is the consciousness, that is Ānanda, that is Mokṣa, or liberation, that is bliss. And in that is Sundaram, beauty. What is beauty? What we think beauty is, is an illusion. It is only a nourishment for your eyes. Ask the blind, who is born as blind, and say, "Oh, how beautiful." He will say, "Uh-huh, yes, yes." But all is saying, yes, I don’t know what beauty is. So, that beauty is that consciousness that guards the reality. Satyam Śivam Sundaram. That time, the inner purification takes place. As these layers of impurities, the different kinds of energies from this earth, from this worldly planet—there is a mortal planet—there are different kinds of energies, and now you come out. When you come out, you should come out very pure. Live in this world like a lotus. The lotus grows in muddy water, not in clean water. But the flower is above that. Similarly, we have to live in this world like a lotus. We cannot renounce this world. We cannot say, "I will die; I don’t want to live here anymore." Then we are not there. So this world is like that muddy water, but you, we are that pure lotus. And if we put water drops on the lotus, they will slide down. They will not remain there. So, those who have purification, antaḥkaraṇa, tomorrow we will talk about this, and ādhibhautik, ādhidaivik, ādhyātmik, three tapas, suffering, three, that’s a fire. So, when this purification takes place, then any kind of material, physical joy is not joy anymore. It is a burden. Similarly, you can say it is a burden. So, we love each other. We love brothers, sisters, all humans, animals, everything. That is a joy. We love them. But we live in such a pure consciousness, in purity, and we should know our dharma. Then, those hidden talents will awaken. Then an artist will get a beautiful, beautiful intuition, visions, imaginations, that one can go beyond the solar system, the poetries, etc., etc. So, the energy layer, how much do you have? Through the food, through the water, through the touch, many, many things. And when we put the light of jñāna, then darkness goes away. Like Gītā Purī was saying, it was a dark hole here. And we came here. Now look, beautiful. Everyone feels so happy and nice, protected, and so soundless. Go over to any other house, you will see the truck, and the truck which is taking the garbage, Purījī, Purījī... Nicely. Quality. Quality unites. Quality joins. Quality is oneness. Quality into the quality. But there should not be duality. When there is duality, then there are many, many difficulties. Then we are divided. So we said unite. We should not divide in pure consciousness. Tomorrow morning, again we have around ten o’clock, nine-thirty, according to the American time. Now, America has many times, our Washington, 9:30 a.m. Hari Om Deep Nārāyaṇa Bhagavānkī. Devī Śvara Mahādeva. Sanātana Dharma. Mādhav Kṛṣṇa Bhagavānakī. Om Śāntiḥ Śāntiḥ Śāntiḥ. I am bliss, I am bliss,... bliss am I. So, Swami Sivananda Jī said, within you is an ocean of bliss, within you is a fountain of joy, and within you is the immortal Ātmā. Kill this little "I" and lead a divine life. So, everything is within us, and that awakening is the talent inside, how to live life. Aar yog and good night. Through the moonlight, I enter into the vegetation as nectar. And through the sunlight, and then through the rain, the humidity, the water, It enters life into the entire vegetation and all the life of the earth, the light. So, when the good luck has that soul, the individual soul, then it comes closer to this earth, searching for the way to come to this earth or planet. The Upaniṣad declares this. It’s not me. The Upaniṣad. Then this Jīvātmā, through the water, comes to this, descending on this, and then goes to the vegetations, and then goes to life, and it is processed. Then it can be animals, it can be humans, it can be fish, it can be birds, it can be any creatures, and this will Go, the soul will go according to its destination. So, when we practice prāṇāyāms in yoga, and those who know the yogīs exactly about these twenty-two nāḍīs in the body, Vyotarhajar, Mahāprabhujī said in the bhajan, Manavā dhire dhire cal, Gaṅgā chadnā re bāī. O mind, walk slow. You have to climb to your destination, that cosmic house.