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The morning program was pleasant, and I saw many performing holy parikramā. You had your mantra and your saṅkalpa. You walked and did good things. Yet, we cannot act perfectly. Something inevitably happens without our knowledge. Not purposely, but we may step on ants or other creatures. They were definitely injured. Many ants went to the hospital. They now have bandages, lying there with various bruises. Their treatment comes from grass juice. When an ant is injured, she bites on grass or green things and spits it on her wound. Other doctors take them immediately for an X-ray, and they get treatment. Now you will see Swamiji joking. Without a joke, there is no joyful atmosphere. A creature living on the moon could not imagine we have X-ray machines. Through the best binoculars, they might only see something moving. According to each creature's capacity, they have their own equipment. Once a month, the ants dance. They have beautiful bangles around their heels. The ladies wear them on their ankle joints and heels. Males wear them here, and on the wrist. Both males and females have bangles around their waist. They have such rhythm, the sound of their bells and their dance. What does this mean? You must have such fine-tuned eyes and ears. God sees all. If we are developed human beings compared to God, why can't we see? When any creature cries, screams, or sings bhajans, we cannot hear or see them because we have physical eyes that take us far from ourselves. We should have that inner eye to hear each creature's complaints and prayers. That is a holy saint. That is greatness. We are far from that. But it is beautiful where the dance is on; the ants are dancing. Like when Bhagavān Rāma was walking as a little baby... I am not a good singer. But they said, when Bhagavān Rāma was walking, a little baby of one and a half or two years, running, had such beautiful rhythm. Everything needs its discipline and has its principles. Now, what should we do? When it happened to the poor ant, she went to the police office and wrote a report. They said, "We will see, we will definitely take action." So, around 2:30 at night, the police came and woke me up. It was your people. I said, "Yes, sir." Then the police took the camp down. I said, "Sorry, sir, to disturb your sleep." We went, and then came the grass. "We have done nothing. But why are they walking on us all the time? They broke our spine, hip joints, and toes." Another complaint came at 5:30 in the morning. They said, "Since the day before yesterday, we endured everything, but Swamiji, now in Brahmamūrti, sorry to disturb you." I said, "It's good, you need not go to the barber. Rain will come, and it will all be repaired." In the Jaina religion, they say to walk on fresh grass, like on a lawn or this field, is like walking or stepping on a pregnant woman. That must be what they could feel at those ends. So violence is subtle violence, which we cannot think, see, or feel. We think we are practicing nonviolence, but there is also hidden violence. Mahatma Gandhi led a procession, saying we would not have weapons, would not speak, and would walk peacefully. But that was a hidden violence. When you want to make your husband unhappy or angry—boys, I am sorry to tell the secret—the wife does not speak. He asks, "How are you? Is everything okay? Would you eat? How was the office today?" Within an hour, the husband will be out of all conditions. All his screwdrivers, all his screws are loose. So, no speaking is also speaking. No answer is also a clear answer. Therefore, that is called social conduct, social education. There are many things. Violence is not only killing animals or torturing or wronging humans. Violence is nowadays violence to our whole earth. When we walk on the street, some creature has died, so we shall do something good. We call something good: doing some feats for other animals, feats for birds, watering the trees, planting trees. There are hundreds of opportunities to help, and that will replace our bad karmas with good karmas. When you are doing japa, you have the name of God, the mantra. Divine thoughts arise, and unconsciously something happens that, at that time, may be a liberation for those creatures. We should always consider our planet, Earth. According to astrology, Earth is not counted as a planet. Out of the seven or nine planets, Earth is not counted. Earth is counted as a life, a living planet. This means the whole Earth has a life. This earth is a compact of prāṇa. The sun is like a gas, a compact gas. This is a perfect balance between sun and earth. Both are very important. Therefore, this earth is prāṇa. All trees, leaves, everything is prāṇa. There is space, and within the space is prāṇa, and within the prāṇa is consciousness, and within the consciousness is the ātmā, and within that ātmā is the jīvātmā, the soul, and within the soul... The body is of five elements, and within these five elements is the entire earth prāṇa. This prāṇa is again connecting to God. This is how prāṇa circulates. This means, including the suns, they are also prāṇa. Caturdaśa Loka, Ikiso, Brahman—fourteen different worlds within our sun kingdom. That yogī who has realized nirvikalpa samādhi or nirvija samādhi can cross the borders of the many sun borders. It is said there are 21,000 sun systems. It is so, 2,100 sun systems. That awareness, with the consciousness—that yogī who has the samādhi of nirvikalpa samādhi—is the witness of so many sun systems. They are the observer, the controller, the protector, the light, the life for all of us in a positive way. If they were not here, it would be a disaster. They see us with one look. They can cross the borders of 2,100 solar systems. That is the speed of their consciousness. All this is the play of prāṇa. When prāṇa is gone, then it is called dead material. Dead material is also not completely dead. Stones have life or consciousness. Coal has its life and consciousness, as does every kind of metal, but of a very low quality. It is not that much awakened. Within the earth, below the earth, and above the earth, there is nothing, only life. More than 20 or 25 years ago, I do not remember exactly, there was on Austrian television, German-Austrian television, "Our Living Planet." They always announced what would be next week: "Life on the Earth," and "Life under the Earth," etc. It is said, anywhere you stand on the earth, dry earth or wet earth, if they make an X-ray or look with a telescope, you will not see dust and stones. You will immediately know how many different kinds of creatures are there. It is as if you are standing on worms or ants, or God. One is frightened. Your foot soles are crippling. In reality, nothing. But mentally, you are thinking. So this earth is a living earth. Otherwise, grass would not grow. Seeds would not grow. That is prāṇa. That is life. So there is nothing but only life. And that life is nothing. It is only energy, and that energy is nothing. It is only that consciousness of God, self-realization. Therefore, when we meditate, do not imagine too many things. We have a mālā and mantra. If mālā and mantra are in your hands, you are on the right way. If mantra is not there, you are in the circle traffic. Yes. No mantras and no mālā—you are in the circle traffic. There is no exit, and you think, "Oh, there isn't a thing." So deep meditation, endless. It is a blind street. The mantra, which is leading prāṇa, that nāda, that resonance, and that mālā keeps you aware so you do not drive out of the road. You are always on the right track. Therefore, mantra must be. After some time, when you come to the samādhi level, then it becomes ajapa. Automatically, it is going. We do not know. We do not feel our pulse beat or heartbeat, but we know it is functioning constantly. What is such a machine? Unbelievable. We should value this life. It is said there are many bad karmas, but a very heavy bad karma is called suicide. This is very much against; you took action against God's will. If someone has such a feeling that "I want to die," you should explain and inspire them. After that, you will have more problems. As humans, we know, and that is why we are doing our best to come out of this net of karmas. Prāṇa is very important, so we have the subject in this seminar: what is prāṇa? When you sleep, the yogī then sleeps. That time, you are going like a yog-nidrā. You are researching. You are sleeping. You are aware. Your sleep is not... The yogī's sleep is not like our sleep, and at the same time they research. They see reality. Many will not understand. It is like you cannot see my dream, and if you want to see my dream, you will wake me up. But those who have a very deep relationship as a Master and disciple, and have a certain level, then it can happen: Trikāl Darśī. Then you can see everything. But there is another law: you should not use this for your selfishness. If someone has stolen your money, you should not use your Trikāl Darśī. So prāṇa—all is a play of prāṇa. Not a play of consciousness, but a play of prāṇa. When you lose the consciousness of prāṇa, then the conscious is in the unconscious, what we call a coma. In the coma, there is another play called the astral being. It is a game of the astral being, and that is universal. So prāṇa is God itself, and prāṇa itself is the ātmā, and ātmā itself is the jīvātmā. That jīvātmā is the self, our individual consciousness, our intellect, mind, then emotion... all is there. What we try to do, and what I try to bring, is some drops from the endless ocean of Gurudev's wisdom. I give you this. Can you imagine that on that day we will swim in that nectar of immortality, of that wisdom from the endless ocean? Yes, it will be. It can be. It is. But at the present time, with our very limited intellect and experiences, it is hard for us to believe, but it is. Next time, in the evening, maybe at five o'clock. Otherwise, in the evening satsaṅg, the subject will be prāṇa again. Tonight's satsaṅg will be about prāṇa.