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Jīvātmā, Ātmā, and Paramātmā represent the steps or levels of our achievement and existence. One must work step by step. We cannot simply jump to the tenth floor; we need either a lift or a staircase. Similarly, we have to go through our physical body. The body is not everything, but without the body, everything is nothing. Sometimes people say, "This body is just a cloth. Change it." It is easy to say "Change it," but we do not want to change. Yet it will be changed. If the body is there, everything is there. If the body is not there, nothing is there. Therefore, it is said that the yogīs and ṛṣis—our guides who inspired and motivated us—instructed us to take care of the body, to keep it healthy and maintain it as long as we live, in order to achieve self-realization. This is only possible through the human body. For that, we must follow certain principles to keep our life going and long. Yes, nowadays in this modern world, there is pollution of poisons everywhere. Even if we do not use certain things, they are in the pollution. Imagine a big restaurant where about eighty people are dining. Out of eighty, eight people are smoking. Principally, it is eight, but all eighty are smoking, though they are not smokers, because it is in the whole room. Similarly, we try to live on healthy, organic food in a pollution-free zone, but still we cannot escape. It is like that. We cannot stop it unless everyone stops. Kaliyuga kevala nām ādhāra, sumira sumira nara hoī bhava pāra. We spoke about this yesterday. It is said that in Kali Yuga, money is God. There are very good people who lead a very healthy life, but still they own chemical factories selling all these harmful products. So, this body has to be kept healthy and good. The mind in this body is stupid sometimes. In India, we call the mind a monkey. The monkey is the mind. A monkey does not sit peacefully in one place; it is always jumping here and there. So it is said: yogī and yatī. Yogīs—we are all yogīs. Yatīs are also yogīs. Yatī means one who is practicing very hard, trying very hard, and they attain many siddhis. If you meet a real yatī, they have many, many good mantras and good advice. Long ago—I think it was already fifteen to twenty years ago—one of the famous mountain climbers from Austria, from Tyrol, was climbing in the Himalayas, somewhere near Everest or Annapurna in that range. He came back and said he saw the Yeti, and he gave an interview. As a famous person, everyone was interested. He described it exactly: he was there, he saw the footprint, and then he saw the Yeti. It was like a bear, but a little different. The whole world printed the story: "The Austrian mountaineer saw the Yeti." There were so many magazines everywhere. We once had round table discussions on Austrian television, and they invited me too. That was a different subject, but the mountain climber was there, and he was saying, "Yes, I saw the Yeti," and so on. After a few years, he said, "I'm sorry. I only wanted to make my advertisement famous. I didn't see anything. It was only like some bears, snow bears." But now people believe that the Yeti is an animal. Yeti is not an animal; Yeti is a human. Yetis have siddhis, and they are doing much sādhanā. So yogī and yeti are similar; they are human. You could say one is practicing Haṭha Yoga and one is practicing Kriyā Yoga. This is different. Yatī yogī koī mehanata karake bove, bhajana kī baḍī. Yogīs and yatīs work hard. They prepare the garden of bhajan—spirituality, the inner garden. There is an outer garden and an inner beauty. Inner beauty means happiness: happiness, joy, peace, dayā (mercy), beautiful thoughts, beautiful imaginations, no bad thoughts, no negative or dirty thoughts. So, if you become angry at someone and shout at them and say, "Okay, I will not do it, I will go away," then it means your inner garden is a thorny bush. Sometimes, even thorny bushes have nice flowers and some fruits, but they are thorny. So, inner clearance—as long as we do not clean our inner self... You know, we can clean our body with water, with air, with soap, with the earth. Inside, we can clean our body with julep, with prāṇāyāma. But how are we going to purify that inner garden? That garden is beautiful when you meditate and see in your cidākāśa. The second garden is our outer vision. Mahāprabhujī said, "You can judge a person when you see the house, or the sleeping room of the person." How clean is the house? How clean and up-to-date? In the sleeping room, many people come home: one sock is thrown there, another sock there, going to the bathroom; a shirt is somewhere under the trousers behind the door; shoes there. Sometimes they do not wash socks for one week or ten days; whole day shoes are on. When they come near to you, it is like rotten cheese. Yes, many times in a couple there is a dispute because, unfortunately, most of the men do not change their dress often. And the wife—how long can she tolerate? Okay, in the beginning it is okay, but after some time she tells her opinion. So this is another problem. So Mahāprabhujī said, "As inner purification you have, in order, all your thoughts, and this is there." Like that is outside. So we project our inner world outwards, and that is beautiful or not beautiful. So what a yogī is preparing is a beautiful garden. It can be a park, flowers, beautiful flowers, and knowing where to put which flower, and which trees, and which streets, and walkways, and so on—a landscape. A beautiful landscape is the beauty of that object, maybe a house, a castle, a temple. How you approach it—only the park makes you more interested and hypnotized. Oh, beautiful. Now in modern times we say "make-up." After you go in the bathtub, wash nicely and come out, you are completely different. So if you put a bulldozer and cut everything away, the ground is the same, but not that beauty. So inner purification, inner imaginations, thinking that we project outside—that is very important. So inner beauty means humbleness, kindness, devotion, mercy, peace, harmony, love, and understanding. That is our beauty. And take care: our mind can destroy all these beautiful feelings. The mind can destroy everything. The monkey—bandar—and bandar means the monkey. We know monkeys can destroy a garden very quickly. So that is in our inner garden. There is one monkey, and that is the mind. So what we did for years and years of hard work to create a beautiful garden, only one stupid monkey can destroy within no time. Therefore, we have to observe, watch our inner self, inner activities. That is why Gurujī said, "So the yogīs and yatīs, with hard work, they create a garden, a spiritual bhajan, a spiritual garden. This mind is very cruel, a cruel, cruel mind. It has no dayā, no mercy, so that is in his mind." Palmē, baḍī, bigaḍī—within no time it destroyed the beautiful work of that garden. The mind is always changing. Saṅkalpa and vikalpa is the dharma of the mind. And the devatā, the principle of the mind, is the moon. And the moon is always changing. Similarly, our mind is changing. One day you will adore and say, "I love you, and you are great," and so on. And the next day you say, "You are stupid. Why did you come so late? I told you, when you come back, buy some onions." And he said, "But the shop was closed." "Yes, but you could have bought it before, at lunch break. You could have done. You are always confused." And in the evening, he said, "Oh yeah, my darling." So this is the mind which is turning like this. Do not trust the mind. Therefore, it is said, "Mind cannot be controlled." One said, "Kill your mind." Do not try to kill the mind; the mind will kill you. So one saint said... How is further? Forgot? What else? What else? Oh! Such a helper is always good. Why could we not control or kill our mind? Because we did not kill or control or overcome mamatā. Mamatā means "my." Mamatva hi bandhana kā kāraṇa hai. Mamatva means "my, my." This is the cause of bondage. We are bound to this earth. We are bound to certain things. It is mine. And we will even do all kinds of fighting because it is mine, mine, mine. But one day we will die. Who will fight for you? Mamatva hi bandhana kā kāraṇa hai—the attachment, "It is mine." This is the cause. Why could man not kill the mind? Because we did not kill the attachment or mamatā. And all the times the body died, but this problem did not die. Why? Mamatva. So, why could we not overcome the attachment? "It is mine." Because there is a different problem, a different relation. Yes, you have one business partner, very nice. Now his or her behavior is different. On what power is that person behaving differently? Because there is someone who blackmails and says that you will be great, and you will do everything, and like this. Therefore, every businessman must be careful. And now, this is modern time. Young boys jump into the field of business, and very soon they will be disappointed. Business life is like a marriage, yes. And you must be careful in the marriage. You know, there was one hen, and the hen was beautiful. He was young. Wow! Early morning comes a cock-a-doodle-doo. Wakes up everybody—at least in Brahmamūhurta. Others are sleeping. But the cock gets up early morning. And he is preparing his feathers, and everything comes out like a prince, very healthy, beautiful feathers, and his walk is different, yes. And luckily, he got married. And after one, two years after marriage, he was walking like this without feathers. The wife was going like this, and he was carrying her suitcase behind. He married a very poor girl, and within no time, her fingers, neck, and ears were all full of jewelry, and he had no feathers. That is a marriage also in business. So as long as you know a very good person, from the heart of that person you will have, sooner or later, bitterness in that business, marriage. So neither the mind is controlled or killed, nor this mamatā, the attachment, is killed. The body died, again born. Again, he died. Why? The mamatā, the attachment—we could not kill it? Because there are two things. And these two principles, these two habits, these two qualities... Unless we control this or get rid of this, the mind will not be controlled. So the remote control is somewhere else. And when you find the right remote control, it functions. Āśā and Tṛṣṇā. These are two. Āśā means hope. I hope. I hope. I hope. Hope is a walking stick from cradle to grave. The hope begins when we are in the little baby cradle in mother's hand. I will be grown. I will study. I will be strong. I will marry. I will divorce. I will work. I will retire. But I will get it. I will get it. Whole life we are walking. Hope is a walking stick. And one day, he died. So from the cradle to the grave—Āśā. This is something. Yes. Work for that. If you work and have self-confidence, your expectation—hope is expectation—will be fulfilled. But if you marry into some wrong business, or a wife, or a husband, then what you have, you will lose too. Tṛṣṇā—oh my God! Tṛṣṇā is another beautiful thing. Tṛṣṇā makes you hopeless. It burns you. It makes you empty inside. Tṛṣṇā, Tṛṣṇā, Tṛṣṇā. Tṛṣṇā is a thirst. A thirst for something—that is a fire. So Tṛṣṇā will destroy us. So in this castle of the body, where the king, Ātmā, is sitting, there is one who will destroy everything. And that is called Mahārāṇī Tṛṣṇā. And Mahārāṇī Tṛṣṇā has many friends: hope, greed, anger, hate, jealousy—all these negatives are around her, and they think we will have this tṛṣṇā. But they do not know what is the tṛṣṇā. So this tṛṣṇā will destroy the whole castle of our body. When a person gets wrong impressions and develops the tṛṣṇā, then it is gone. Mana marā na mamatā marī, Hara marā marā gayā mad. Śarīra āśā tṛṣṇā na marī, Hara kehge dāsa kapke. The holy saint says, "You will be again born and die, born and die. You will not achieve anything because you have such friends." This kind of friends—Mamatā, Āśā, Tṛṣṇā—these are our friends, and again and again they will throw us into the Naraka. So be careful. It is said, one Mahātma... It's Mahātma... Mañjā is a word in Urdu language. Hussiar means be alert. Be careful. Alert, alert. Hussiar rehna bandhe. O my friend, be alert, be awakened. Mat jānā bhūl thagā ke. Do not go away from this world. Cheat it, because this city is the city of the cheaters. They will give you such a drug, and they will cheat you completely. Wrong promise, nice sweet words. In the mouth is the name of God, smiling, "Yes, my friend." But in the armpit is a knife. They are not a friend. Who is that? Nobody outside. They are all in your house—the house of the body. Be careful. A little mistake, and they will catch you. What? Kāma, krodha, lobha, moha, mada, mātsarya—lust, anger, greed, infatuation, pride, jealousy—and what not. They give you such a temptation, so you forget everything. This is a city of thugs, and thugs are drunk. The senses of the mind are your subjects. You are the king of this city. And the senses of the mind are your subjects. Do not be a slave to them. Do not be a slave to them. Rājā Antaryāmī. So, to his nāgarika rājā—you are the king of your body. We all are the kings of our bodies. Who is your king? Your ātmā. You are—we are all kings here, my God. And queens, all are sitting here. So, his nāgrika tuhe rājā—we are the king of this body inside. Mana indriya terī prajā—the mind and senses are your people. Mat kariskī gulāmī—do not be a slave of them. Do not be the slave of the senses. Do not be a slave of your mind. So, mana, indriyāṅ terī prajā, mat karo, iskī gulāmī mat karo. Do not be a slave to them. O Rājā, O King, Antaryāmī, you are the God within thyself. Such a realization, when it awakens in our consciousness and we become aware, then what is Kuṇḍalinī? Just nothing. Kuṇḍalinī will serve you. Yes, Kuṇḍalinī will walk behind you like a nice tail of a monkey, walking nicely. So these are all the principles within us. So we are all trying very hard, but the stupid monkey and stupid mind are not under control. When that is controlled, we have already achieved our ātma-jñāna. So read, think over, and practice. Goethe said, to see the blue sky, you need nowhere to go. So, to get that civilization... So Guru Kṛpā—we have the Guru. Need not to go here and there. If it is, then it is confusing. Confusing. We never know who is the friend, who is the spy, and who is the enemy. If we are Trikāla-dṛṣṭā (seers of the three times), then we can see. Otherwise, we cannot see what is inside. That's it. So Kuṇḍalinī is a subject for a whole life. But for those who are expecting miracles, this is nothing. They think, "Oh, Kuṇḍalinī will awaken." And when they go to meditate, then they are making light. That is not Kuṇḍalinī. Yes. Some people do this: "Kuṇḍalinī is awake," sit like this, sit straight, current comes. What current comes? You will die. Awakening of the Kuṇḍalinī—Kuṇḍalinī Jagratkā means Ātmā Jñāna. It becomes straight. Everything becomes very flat. That's why Guru Kṛpā—the words of the Guru—is awakening within us. That inspiration and motivation, that is awakening of the Kuṇḍalinī. So there it is said, and that is it: Abhaṁ, Abhaṁ... Mastabhaya Ramraspike, Ramraspike Moilage Dunyake. Now I am divine and blissful. I drank that tonic—that juice of the name of God. Since when I taste that divine taste of God's name, all taste of the saṃsāra is tasteless. That's it. So that amṛta, that amṛta pyālā, that is something. And therefore, Holy Gurujī said in one bhajan, and that is, "Prem kā pyālā"—that Prem, God's name, and Pyārāj, our heart. When our heart is full of that divine love, then no problem. Life and life's hunger are gone. That's called tṛpti—contentment. When you are thirsty and you drink water, you quench your thirst. So this Jīvātmā is longing for that. We all gathered here for this one thing: to get that divine nectar. So, cakras and kuṇḍalinī—it is the source of that. And the master is the one who can guide us through. Otherwise, there is a problem, a mistake. Therefore, Mahāprabhujī said, "Asyat Mā Prabhujī Asmanta." Thank you for watching.