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Respected Viśva Gurujī, regarding Kuṇḍalinī and the Cakras, I believe you are doing excellent work. The knowledge we receive in these final days is like precious diamonds, and it is crucial to know how to handle it. It provides immense mental and spiritual nourishment, and it is up to us to digest it properly, each according to our own experience, background, and capacity for digestion. As in life, there are two main fires within us: a digestive fire. Especially during this period of Kriyānusthān, it is beneficial to calm our own Maṇipūra fire somewhat, to increase the power of our spiritual fire. Later, when we return home, we can resume the opposite. I remember the days of old age; one always recalls the good days of youth. When we had Kriyā Anuṣṭhān in Semhriyar, there was a small group of thirty people, and what we do nowadays is about half of what we did then. Nearly every action we undertake bears fruit according to the intention behind it. There is a very famous song selected as the most important of the last century, called "I Can't Get No Satisfaction." I try, and I try... but I can't get no satisfaction. It was composed by a group you all know, The Rolling Stones. This reminded me of what Swāmījī shared yesterday about Gurujī and Mahāprabhujī walking in a river surrounded by stones. How long does it take for rolling stones to get satisfaction? They achieve it when they attain the right shape, size, and weight. Fundamentally, this can happen through knowledge—the right knowledge of our inner nature, the science of Yoga, and ultimately, Ātmā Jñāna. This is what Swāmījī has been striving to clarify for us over so many years. Right knowledge does not come by merely sitting and waiting. It requires great self-effort and discipline to make the vessel ready to receive. For that, it must first be emptied and cleaned, because dirty cups lying around are not a pleasant sight. To an extent, we are all like a dirty cup, so we must be careful not to leave it uncleaned. We should cleanse it daily in our sādhanā so it is prepared to receive that knowledge. The knowledge of Kuṇḍalinī and Cakras is very precious and pure. If you pour fresh chai into a dirty cup, who will be satisfied? Perhaps that is the reason for a lack of satisfaction. Satisfaction is a pathway, a necessity, to be content. Contentment is a crucial part of spiritual life. Even if you realize nothing else in life, if you are content, you may be materially poor, yet the whole world belongs to you. Contentment means being satisfied with what is present here and now. If we are not content, we may try many things, jumping between gratification and satisfaction, but we will never reach true contentment. So now, I think we all wait eagerly for Swāmījī to at least fill a few drops of that nectar, that amṛt, into our cup—knowledge that flows from his own inner self and experience, for Swāmījī is Mahā Anubhava. Thank you very much, and Hari Om. Hari Om, Hari Om, Hari Om. Śrī Devpurījī was elevated. Last night I had a lengthy dialogue with him—yes and no, back and forth. We should have Devpurījī’s picture here, the other one, not the painted version. He told me he does not like his beard in that picture. I told him, "You are above liking and disliking." He replied, "That is not your business." And so it begins when we speak of Śrī Devpurījī. Unfortunately, we do not have a real photograph of Devpurījī. It was not easy to take one; it never materialized. Devpurījī said, "When you wish to see my picture, look at the sun. That is my picture. Anything else, you will just discard the paper." Perhaps someone managed to catch a fleeting glimpse without noticing, and from that, a hand-painted portrait was made. So, we have only one picture. Devpurījī is Devpurījī. As for Alokpurījī, after my long prayers, imagination, and struggles, some gleams came. How does he look? But what I feel and see, you cannot, and what you feel and see, I cannot. I do not wish to foster different imaginations. However, you know, when I go there to pray... my computer is very old; it takes time to download. With Alakpurījī, there are too many megabytes. Still, I wish, I wish, I wish something would come, and we could have that picture. Well, in certain situations, meditation does not function. I wished to give you one meditation for each Cakra. But as soon as I step out of my room and see people hanging about here and there, we should not allow them to come. This is what Premanānjī was saying yesterday. Mahāprabhujī and Holī Gurujī were not always merciful, you know. Some people who were hanging around came to Gurujī. Gurujī asked, "Why have you come?" They said, "For darśan." Gurujī said, "Darśan is done. Now go. Do not come again." They asked, "Why?" Gurujī replied, "You come alone, but you bring five." They said, "No, I am alone." Gurujī said, "You bring five flies into my room." You know, when you go to a farmer's house, how many flies are there? In mountain kitchens, especially in Hungary, there are many flies—cheese, meat, bread lying about, and flies are everywhere. Or you bring mosquitoes. Similarly, one person can spoil the atmosphere. Tell them, "We will give you money, please go back." Not your money, but extra money. Go back. Because so many of you honestly wish to perform sādhanā. There is one organization that holds a meditation program. Gaining entry to their meditation is as difficult as obtaining a registration or a visa for some countries—you do not know how hard that can be. It is very strict: only one blanket, your yoga mat, nothing else. This serves for sleeping, sitting, everything. One blanket; if you are cold, that is only for the night. During the day, they spray a little water on it so you cannot wrap yourself in it to sleep. There were two brothers whose father died. One was clever, the other very humble and innocent, who respected his elder brother greatly. They shared all property, but two items remained: a blanket and a cow. How to share? If they cut the blanket in two, it becomes useless. The clever elder brother said to the younger, "We will not cut it. We will do this: half the time is yours, and half is mine. The night is mine, and the daytime is yours." This meant the younger brother had to care for the blanket—keep it dry and clean—and at night, the elder brother would take it. The younger brother was troubled. One day, a sādhu like Dayārāmjī came. The younger brother asked Swāmījī, "Can you solve my problem?" He said it was easy. "How? The blanket belongs to me in the daytime. Can I do anything with it?" "Yes." "And at night, he takes it to sleep. I do not like that." Dayārāmjī said, "Half an hour before sunset, put the blanket in water. When your elder brother comes, you can say, 'Please, it is your blanket.'" The elder brother was angry. "Why are you angry? You can do what you like with the blanket at night." So he said, "Sorry, brother, let us do something else." Then there was the cow. They could not cut the cow, and both wanted it. The elder brother said, "Dear brother, you are always in front. So the front part of the cow belongs to you, and the back part to me." The younger agreed. This meant he had to feed the cow—the mouth is in front, eating and drinking—but he had no right to the milk, as that was the elder's part. So the elder enjoyed the milk while the younger only fed the cow. Again, Dayā Rāmjī came. The younger brother explained the problem. Dayā Rāmjī said, "No problem. Your friend's part is yours." "Yes." "When he is milking, take a stick and beat the cow's face, make noise, and shout. The cow will not let him milk. Your friend's part is yours; you do what you like." The elder brother then said, "Sorry," and that was that. Some people come to take the best part. They have nothing to do, hanging here and there. Every year, the same thing happens. My motivation is gone. I only walked around for ten minutes, and many issues arose. So, please, when the seminar is finished, the program is over, then you are welcome to linger. It is our ashram; every tree is yours to sit under, not on top. So, please, all organizers from different countries, do not send such people here. We are here for sādhanā, to achieve peace, harmony, and spiritual development. If you cannot rise at five o'clock, you will not receive a night blanket or a mat—only that bed. So please, at five o'clock, like a military order. The military learned punctuality from yogīs and sādhus like you. Punctually, clean your bed, arrange your pillows and blankets in order. If you walk through the rooms, see how they look. Imagine how your home looks. I do not dare to visit your rooms. Keeping everything in its right place develops spirituality; otherwise, our inner self becomes confused, with disorder in our thoughts and breath. When you return home, observe how your rooms look. You are here, your husband is there. But be sure your husband will clean everything and put it in order. He wants to make you happy; he is happy because you finally gave him a chance to do something. Or your wife—how nicely will she keep things? Stains and guṇas are not only on dirty plates but also in your bed. Open your room for fresh air. Your bathroom towels and clothes—do not keep laundry for a month to wash at once. It takes little time. Wash your laundry at least three times a week. What is the difference between self-respect and ego? Ego always shows pride. Self-respect means you keep yourself tip-top. Others will then respect you and come near. If you do not want someone to come near, choose a person on the bus holding something here, and if you are smaller with your nose stuck there, you will understand. But if you are clean and pleasant, people show respect. So self-respect is not ego, pride, or arrogance. We respect people. Often, when I eat spaghetti or something that hangs in my beard, I do not see it. The person sitting in front of me gestures, and I am surprised—he does not have a beard, why is he doing that? Then I realize, ah, okay. It is respect for our brothers and sisters. Performing sādhanā is very important. I wanted to speak about something today, but time does not permit, as you have a special karma purification today. This means: make your room tidy, and it could earn an award. Whose bed, bedsheet, pillow, blanket, toothpaste, soap, towels, and socks are arranged most nicely? The award is one pizza in Tilak, shared with one of the most senior citizens of Yoga in their life. Yes. Whoever has the luck to gain wisdom from seniors is blessed. We often speak about many things. It is not easy to find out. We say there are fourteen worlds: seven below and seven above. Beyond that, it is called 2,100 different Brahmāṇḍa solar systems. Chauda Loka, Ikiso, Brahmans—14 worlds, and Ikiso means 2100 Brahmans. Gurujī sang one beautiful bhajan that also pertains to Kuṇḍalinī. Mahābodhi Gurujī wrote this bhajan in Nepal in 1965, and it was printed in 1966. I remember it well. > O my brothers, sādhus, saints, > Marvelous, wonderful, my coach. > In which I was sitting many times. Kośa is the body, and this body is a miracle. We call India "Incredible India"—Atulīya Bhārata, incredible. Similarly, our body is incredible. We still do not understand it fully—maximum 2% to 7%. The rest we do not know. Science tries, but every science will fail. The God-made world will always be the God-made world, and the man-made world will be the man-made world. The God-made world is perfect; the man-made world is imperfect. It is beyond our capacity to understand everything, for in every cell of our body, there are several universes, not just one. Only a self-realized Ātmā Jñānī can understand this, yet even they cannot know everything. So, how can we know? Therefore, this body is a miracle. As long as consciousness is present, life is there. When the soul departs, everything collapses. The queen bee flies away, and all other bees immediately follow, though some babies remain in the hive. All leave without attachment, without mercy. So, when our soul is gone, the whole body remains here. Nothing goes with us. In the end, it may become a handful of ash. All tattvas in tattvas. O my brothers, my coach is wondrous. > Saddhavai ajabrat hamara, betha varam bara saddhavai varam. "Many times I sat in this coach," meaning through many lives. Beautiful. > Thus Gauḍa chalais ratme. The ten horses are pulling this coach. Kṛṣṇa had only five, but we have ten. What does Kṛṣṇa think? And if we have ten, we have eleven. We are always ahead. Therefore, Kṛṣṇa has to follow behind us again. A wonderful walk of these horses. Wonderful. > Buddhi kī lagām lagāy, And the rope, the chugal. What is chugal? Chugal is the intellect. > Akaṭ manhu shyara, And this mind is very alert. This mind is controlling; it is the boss of these ten horses. This means the mind is also a kind of sense, so you could say eleven senses. Yes, buddhi is intellect, and very alert. The mind lets the horses run now. Beautiful. > Rājā Ātmā, The king of Ātmā, is sitting in this coach. > Jñānkī Bhakti, And we put light on the knowledge. > Vivek Mantri Rehesatme. The secretary of the Kratma is Viveka. > Anubhavakārata Vichāra: Talking the dialogue about the experiences of life. > Anand bhaja bhaja ratme. And endless instruments are played in this body. That is called Nāḍī Yoga. Beautiful. So this is all within the physical body. What lies beyond is the difference. So, lokas are an expression. These lokas are within us, and they correspond to the Cakras. Every Cakra is a loka. Every Cakra is its own solar system. It is our body, our world. It is endless. We cannot know, just as we cannot know how many cubic liters of water are in the ocean. We hear about the Cakras, saying the highest loka is called Brahmaloka. That is why I call it Brahmaraṇḍra. Brahmarandhra is the door to Brahmaloka, located at the crown of the head. It is easier to open or find during Brahma Muhūrta, before sunrise. After that, you cannot. We spoke about the Nāgamaṇi, the jewels of the King Cobra on its head. At night, it emits a light, and certain creatures are drawn to it, which the old cobra then eats. If someone tries to take the jewel, the cobra immediately swallows it. You can dissect the entire cobra and never find the jewel; it is chemically dissolved. Similarly, after Brahma Muhūrta, if you search for your Brahmarandhra, you find nothing. It is a dark room again. And what is beyond the dark room? The forehead wall. Why is our forehead wall so strong? Because of many, many karmas, layer upon layer. > Sādhāvaya jyābharatha mara vaita varam bara. That is our coach. So the higher loka is called Brahmaloka; in this body, it is called Satyaloka or Brahmaloka. This is the level of the absolute, one without a second. But many do not dare to go there. Many run away from the door. "Oh no, I want to stay here. Please do not take me from this loka. Swāmījī, what have I done to you? Why, for my whole life, have you pulled me toward Brahmaloka?" After Brahmaloka comes Tapaloka. We will discuss that this evening, Bhavik Vecher.