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Part 1: The Essence of Creation: From Śūnya to Śakti Śrīdīp Nārāyaṇa Bhagavān Kī Deveśvara Mahādeva Mādhava Kṛṣṇa Bhagavān Kī Sanātana Dharma Kī Oṁ Śāntiḥ Śāntiḥ... Good evening, and blessings of the Ālagpurījī Siddhapeeth Paramparā. Our conference lasted three days, and in my opinion, it was very successful, and we received much good feedback. Of course, the organizer will say it was good, but we also received feedback from different parts of the world thanks to our webcast system. Now, when the world was created from the śūnya ākāśa—the endless void—it is said: cetana kī to icchā nahīṁ, jaḍ se kuch nahīṁ hotā. Do you understand? Chetan (consciousness) has no desire, and Jaḍ (the inert) cannot produce anything. So, how was the world created? In the śūnya ākāśa, a void, a dark blue space, there is nothing. This is what you can read in the Vedas. Now, very few people are left who can read the Vedas, and this is a big problem. Therefore, I would ask our dear brother and master, Dr. Nagendra jī, who is going to India and will soon meet Narendra Modī jī. Narendra Modi balances both modern and ancient science. What is missing first is that divine language, Sanskrit, which is slowly being lost. In Western countries, many people now wish to learn Sanskrit. The world has come to know the reality; it has become a small village. In India, it is said, "Vāsudeva Kuṭumbakam"—the whole world is one family. Technology has brought the world together. Whatever you want to know, you can find. For example, what is "Mazda"? Generally, we understand it as a Japanese car. But when I read a beautiful book by Subramaṇyam Swami from the Kauai monastery in Hawaii titled "How to Become Hindu," he writes about many religions. Suddenly, he writes that "Mazda" was a god, a spiritual name. Now, if you type "What is Mazda?" you will get two things: a car and its definition. The world has become very small, so we cannot make people blind; they know everything but still wish to know more. That is why, in these yugas, every master has a hard time. You cannot perform hocus-pocus. There is a joke: A village master was believed to be all-knowing. A farmer once saw a reflection in his field and ran to his Gurujī, saying something unpleasant with shining eyes was there. The master came, looked from a distance, and saw it was a piece of glass. He said, "Oh, my God, children, what will you do without me? Don't be so stupid." Another time, an old guitar was thrown in the field. When the farmer touched it, it made a sound—"khaun, khaun"—and he thought something was eating his crops. The master came and said, "What will you do without me? This is an instrument to milk a naughty cow," mistaking the guitar's gourd for a milking tool. In that time, people believed, but now even a small child knows. Therefore, research and knowing are very important. I think Modijī could help provide Sanskrit teachers and reopen Indology departments in universities worldwide. Look at the University of Vienna: it is famous and old but has no Indology department. In Prague, there is one, but there are no professors or teachers. We need Sanskrit and Hindi teachers to bring back the science to understand yoga and more. Two things: to save the bee, we have the honey bee, and to save the knowledge, we need Sanskrit and Hindi professors to revive this divine science of yoga. It would help the world, for this language contains immense wisdom. It is not written as "this god or that god." In the Vedas, the word dharma exists, but there is no particular religion. Even in the Upanishads and the Bhagavad Gītā, no god's name is written directly. Now, in that śūnya ākāśa, ānanda, endless, the universe, the space is like a mother's womb. It is a hiraṇya garbha—hiraṇya meaning gold, garbha meaning embryo. That consciousness is like a golden embryo, dormant and sleeping in the womb of this space. But that consciousness can't do anything. Between these two—in this space, the Jaḍa is unconscious and the Chetan is conscious. The Chetan has no desires, and the Jaḍa is unconscious; inert material like stone has no desires. Between these two is called Śakti—Icchā Śakti, or you can say Yoga Śakti. Krishna said very clearly, "From time to time, I manifest, or I come through my Yoga Śakti." So it is that Śakti, but how? In that womb of the universe, the golden embryo, as written in the Vedas, if you want to know what is God, what is Parabrahman, it is resonance. Everything comes from resonance, everything is dormant in resonance, everything is resonance. And in that resonance is the tendency we often say in India: "Eko’haṁ bahusyāmi"—"I am one, and now I will multiply." How? Again, it is said the sound is that resonance, which is the Parabrahman, God. And that sound—now, many people are again beginning to research the sound Oṁ. Since June 21st, Yoga Day, somehow some people said, "We don't want Om." Without Om, very soon they will become a piece of stone. Be careful. There was a businessman who wanted a lot of money and gold. He went to the forest, performed tapasyā for years, and God appeared. God asked, "What do you want, my son?" He said, "God, make me very rich. Whatever I touch should become gold." God said, "No problem, I bless you," and disappeared. The man returned home after five years. His grandchild ran to him—"Grandfather!"—and he touched the child, who turned to gold. His son came and also turned to gold. His wife came near, he touched her, and she turned to gold. He wanted to drink water; the water turned to gold. Chapati, sabjī—everything turned to gold. He went back and said, "God, please take this siddhi away." So, icchā, saṅkalpa, desires—do not tell God, "I want this." Analyze first very, very carefully. Now, they are again researching Aum. In 1975, I met a doctor at Prague Medical University. He and another doctor were conducting research on meditation and Oṁ. I had the research papers and report. They also studied Holy Gurujī's meditation. They would have someone sit in meditation, and after half an hour or an hour, they would shine a very bright light on and off to see what happens to the mind and brain—if there is disturbance or vikṣepas. In the case of Holy Gurujī, there was nothing. In my case, there were waves up and down, but when I chanted Oṁ, they said, "What a harmony in the light through the spinal column." All these three—parā, paśyantī, and vaikharī. So, Oṁ is that sound. Through sound, "Eko’haṁ bahusyāmi," the dormant consciousness awakes, and the first manifestation is as sound. From sound comes light, and from light come the other elements, and the svayambhū, Śiva, and then it begins. Thus, the Vedas and the Sanskrit language are not religious books but books of science. Yatha brahmāṇḍe tatha piṇḍe: what is in the universe is in the human body, and what is not in the human body is not in the universe. So now, chetan ke icchā nahīṁ, jaḍ se kuch nahīṁ hotā, Gurujī, how was creation made? Chetan is consciousness, jaḍ is unconscious. How did creation begin? Through icchā śakti. Icchā śakti began to say, "Eko’haṁ bahusyāmi," and then creation begins. At that time, two energies awoke in this consciousness: one called Daivī Śakti, and the second, Āsurī Śakti. Since creation began, these two—Asuras and Devas—were brothers, born of one father and two mothers. These two Śaktis fight for power; they want to govern the universe, and that has been so from that time. Even Brahmā was not at peace, nor Viṣṇu, nor Śiva. Śiva is Bholenāth, Svayambhū. And Vāśmāsura came and made Śiva restless. You know the stories of Vāśmāsura: he asked that whatever head he touched would burn. Śiva gave his blessing. First, Vāśmāsura asked for immortality, but Śiva said that was not possible. Then he asked for this power. After receiving it, he said, "Śiva, no, don't go away. I want to try it on your head to see if you gave me the siddhi or not." So Śivajī had to run away. Śivajī ran and ran in the Himalayas, with the Rākṣasa behind—a marathon from which the marathon was developed. Śiva is the creator of everything. There was a big rock and a cave; Śivajī ran inside, and Viṣṇu was sitting peacefully. Śivajī entered. Bhagavān Viṣṇu said, "My Lord, welcome. I am so happy you came. But, Lord, you look a little nervous." Śiva explained, and Viṣṇu said, "Oh, listen, don't worry, I will solve the problem. Come sit and have a cup of herbal tea." The Rākṣasa came searching for Śiva, but there were no footprints. Viṣṇu said, "You rest, I will come back after." Viṣṇu went outside and changed his form into a dancing lady—a temple dancer. This girl came with bells, dancing and making sound. The Rākṣasa was impressed. She said she was searching for someone. The Rākṣasa said, "I want to marry you." She said, "Good, I am also waiting for someone. But only one who can dance can marry me." The Rākṣasa said he could not dance. She said, "I will teach you. You stay on that rock, I will stay here, and I will make mudrās, and you will copy them." She made gestures, and the Rākṣasa copied. Then she placed one hand here, the other there, and the Rākṣasa did the same and burned—that is called bhasmāśu. So sometimes even the gods can come into trouble. Thus, āsurī-śakti and daivī-śakti: since that time, these two powers—negative and positive—constantly war, sometimes in swarga-loka and sometimes in naraka-loka. Now, in Kali-yuga, it is the time when more āsurī-śakti is active. For two years, I have been constantly saying that all Yogananda life practitioners will again incarnate as ṛṣis to turn the Kaliyuga into Satyuga. The inauguration of the beginning of the Satyuga was done by Modiji. So everybody was saying that all that happened is a step towards Satyuga, for the good of all creatures, all humans, the whole planet—not a religious thing, but in a positive way. We should be sure we are already stepping towards Swargaloka through the Satyuga. But when the devas gain something, an alarm sounds in the committee of the asuras. They awake and begin to make revelations. They move like rivers, coming closer. But darkness can never come close to light. Nothing can approach the sun; what will burn will burn, what will melt will melt, and what will disappear will go away. No dust can come on the sun; if you throw dust towards the sun, it will fall back on your head. So, when you have pure thoughts, good karmas, Gurudev's blessings, no one can do anything. Even if the whole world is against you, if Gurudev is in your favor, God is in your favor, no one can destroy even one hair of yours. That will be Satyuga, and it has begun in every human's mind. But still, āsurī-śakti will show its power; they are also very strong. So, from śūnya ākāśa, where the nādarūpa parabrahma begins, creation begins: 8.4 million different kinds of creatures created by one. They are divided into three categories: Jalchar (creatures in water), Thalchar (on earth), and Navachar (in space). But they all have an enemy. You cannot hide in water; there is an enemy there too. You cannot run away on earth; they will find you. You cannot just fly in the sky; they will find you there too. Asuras are everywhere—daivī śakti and āsurī śakti. So the great ṛṣis thought how to protect, and they created mantras: "Dvo śānti antarikṣaṁ śānti"—peace in the universe. They created mantras to fight the enemy. In the modern system, they call it the navy (water), ground force (earth), and air force (space). You see, everything is imitated from that ancient knowledge the ṛṣis used to give. Some part of the earth was under snow, some part open, with people and creatures. Out of 8.4 million creatures, how the soul comes here is a long way; we will talk after. Aṇḍas, Svedas, Jarayus, and Udvis—these are the four doors through which the soul comes to earth, all numbering 8.4 million. Those who do not believe, please count and let us know in the next conference. Only those ṛṣis could count it. Out of these 8.4 million creatures, humans have the most powerful tool: buddhi, intellect. But that buddhi needs knowledge. How you give knowledge to your children determines what they become. Our conference, which we are working on and doing, is about nonviolence and peace. Again, we come to that point where the ṛṣis tried to create peace and non-violence. Ahiṃsā—the word was first spoken by Bhīṣma. After the Mahābhārata battle, the Pāṇḍavas went to Bhīṣma and said, "Pitāmaha Bhīṣma, now what should we do? Bless us and show us the way." Bhīṣma awoke from his samādhi and said, "Hey Dharmarāja Yudhiṣṭhira"—at that time Yudhiṣṭhira got the name Dharmarāja—"ahiṃsā paramo dharma": the highest principle is non-violence. These words were put in the mind of humans, and humans did great work. Still, they are doing, and we have developed a lot. Such conferences, such talks—many great people came. Our conference was a conference of the Devas. There were no Asuras among us. My God, if an Asura had come, you would see how the dust flies up in the sky. Even airplanes have problems flying so high because their Asura Śakti comes and disrupts. We had Daivī Śakti, very peaceful. None of our speakers spoke against anyone, any philosophy, any religion, any country, anything. There was only love, love. The nectar was showering, raining—the nectar of peace, love, harmony, understanding, brotherhood, and so on. Let us work further, and thank you. That was feedback from different directions: every speaker was great. So, if you can say something, then we will have prayer. Come forward. Shabneil jī, come forward. The children have come. Very good. Come in front. There is a saying in Gujarat: "Nānā wālā Nātha jī āne binā nānā nū nāthiyo samjhi gayā?" Did you understand? Nana means money. Who has a lot of money? Rich, and the name is Natharam. So when he has money, they say, "Oh, Natharam jī, āyī, āyī..." And someone else named Natharam is very poor; they pass by. So, that's all. Will you say something, please? Everybody, have your telephone off or silent. Please sit down. Will you come to the webcast? Since the camera is there, will you come here? Should I stand or sit? Give me a chair there, Lord Śiva. Lord Kedarnath. That's right, and looking at the people. Yes, like that. Salutations to the great paramparā in which Pūjya Svāmījī has brought out the essence of creation, jaḍa and caitanya. Part 2: The Process of Creation and Cultivating Divine Qualities The Upaniṣads describe the sequence of creation. From the pure, all-pervasive space (ākāśa)—a state of complete silence—movement (vāyu) arises. This movement becomes energized as fire (agni). Upon cooling, it becomes the water principle (āpaḥ). From the condensation of water, the earth (pṛthvī) is formed. Within the earth, all herbs and food materials (oṣadhayaḥ) emerge. When everything is set, human beings and various biological entities arise. The entire creation unfolds in this manner. The process is described in the verse: Ākarṣād vāyoḥ, vāyoḥ agniḥ, agneḥ āpaḥ, adbhyāṃ pṛthvī, pṛthvyāṃ oṣadhayaḥ, oṣadhayaḥ is the sasyas, and oṣadhibhyo annam, annāt puruṣaḥ. This is a process of condensation from the infinite, all-pervasive state into progressively denser forms. From the causal state (kāraṇa), it moves to the subtle (sūkṣma), and then to the gross (sthūla). In terms of the five sheaths (pañca-kośas), the causal state is the bliss sheath (ānandamaya-kośa)—a pure, blissful state of awareness. From there emerges the intellectual sheath (vijñānamaya kośa), then the mental sheath (manomaya kośa), followed by the vital energy sheath (prāṇamaya kośa), and finally the physical, food sheath (annamaya kośa). In the ānandamaya-kośa, we exist in a state of perpetual happiness, complete silence, peace, and tranquility. This is the unmanifest causal state (ākarṣa tattva), where the mind is silent and thoughts have not yet arisen. When thoughts emerge from this silence, action begins, and we enter the realm of creation's practicality: the Vijñānamaya Kośa. Within the Vijñānamaya Kośa reside Brahmā, Viṣṇu, and Maheśvara. This sheath contains infinite knowledge—of the past, present, and future. Not only the epic figures of Rāma or Kṛṣṇa, but great sages (Maharṣis) and saints who have appeared in India throughout time possessed this total knowledge. Saints like Sant Gñānde from Maharashtra, Swami Narayan from Gujarat, masters from the Adastan area, Hari Mahasaya, Yukteśwar Gurū from West Bengal, and Śaṅkarācārya from Kerala. Such masters could sweep through the time dimension; they are known as Trikāl Jñānīs. This is what Kṛṣṇa explains to Arjuna regarding the difference between them: Arjuna is in grief because he does not know the outcome of the war, while Kṛṣṇa possesses clear foresight—Trikāryajñāna. How is it possible to know everything? In the modern age, technology gives us a metaphor: knowledge is available everywhere on the web; you can Google anything. I call the Vijñānamaya Kośa an infinite web. One must know how to tune the mind to it to access all knowledge. The Yogāśāstra provides the method: Saiyama. Trayam Ekatla Saiyamaha: Dhāraṇā, Dhyāna, and Samādhi, when combined, become Saṁyama. By practicing saṁyama, one gains all knowledge. Our ancient masters attained knowledge in this way, enabling them to make predictions that seem unbelievable today, such as calculating the origin of the physical universe. A great space scientist, Dr. Vinod from Canada, calculated the universe's age at about 13.4 billion years. Our Śāstras, in a commentary on the Bhagavad Gītā, provide a process and time dimension, calculating it between 13.4 and 13.46 billion years—a remarkable coincidence. This knowledge comes from the Vijñānamaya Kośa. In the Vijñānamaya Kośa, where knowledge is total, every action is the right action. Divine qualities (Daivī Sampat) are at their highest. When demonic qualities (Āsurī Sampat) increase, one descends into the Manomaya Kośa. In this mental sheath, Āsurī Sampat becomes predominant, characterized by kāma, krodha, lobha, moha, mada, matsarya—lust, anger, greed, infatuation, pride, and jealousy. In the Vijñānamaya Kośa, it is all Daivī Sampat: divine, positive, and virtuous. As Swāmījī said, both are available, but Daivī Sampat is highest in the Vijñānamaya Kośa, while Āsurī Sampat takes over in the Manomaya Kośa, and problems begin. We know what is right but do not do it; we know what is wrong but are drawn to it. This is the emergence of the Duryodhana within us. Jānāmi dharmaṃ na ca me pravṛttiḥ, jānāmi adharmaṃ na ca me nivṛttiḥ. Every diabetic knows they should not eat sweets like Gulab Jamun or birthday cake, but when confronted with them, an inner war (Kurukṣetra) begins. This battle happens not only in the epic but every day within us. Asurāyāṁhi daivīsampat. Daivī Sampat tries to pull us up; Āsurī Sampat tries to pull us down. If Āsurī Sampat becomes powerful, imbalances result, leading to problems—modern non-communicable diseases, terrorism—all due to increased Āsurī Sampat. Therefore, we must raise our Daivī Sampat. All satsaṅgs and wonderful organizations aim to increase Daivī Sampat. Yoga provides the technique and methodology. How to do this? I advise all students at our university to perform one act of giving daily. Give money, clothes, or food. If you have nothing, Kṛṣṇa Bhagavān is magnanimous: Patraṁ, puṣpaṁ, phalaṁ, toyaṁ, yo me, bhaktyā prayacchati. Offer a leaf, a flower, a fruit, or even a cup of water. Perform one act of good service; this converts Āsurī Sampat into Daivī Sampat. Giving is the key feature. Imagine a society where everyone wants to give; how wonderful it would be. Currently, the world is filled with the desire for more and more for oneself, leading to cutting others down, beating, and terrorizing. Swāmījī exemplifies giving continuously. Giving is the key to Daivī Sampat, leading to Satya Yoga. Therefore, the dimension of increasing Daivī Sampat and reducing Āsurī Sampat has begun with yoga as the tool. Yoga works on developing Daivī Sampat within us. We have the freedom; both Daivī and Āsurī Sampat reside within us—good and bad, virtues and vices. We have the freedom to develop either. Kṛṣṇa Bhagavān urges us to develop Daivī Sampat. Why? It leads us toward liberation (mokṣa). Daivīsampat vimokṣāya. It frees you from tensions, stresses, and diseases, taking you to the highest level. Āsurī Sampat deteriorates you, drowning you in difficulties, challenges, miseries (duḥkha), and numerous diseases. The choice is ours: to move towards freedom, happiness, positive health, infinite bliss, knowledge, and power, or to go the other way. Kṛṣṇa says: Uddharetā ātmanā ātmānaṁ nātmānam avasādayet. Use your freedom and willpower (icchā śakti) to continuously develop Daivī Sampat so you may grow. This is the essence of yoga. Whether we practice āsana, prāṇāyāma, mudrās, or any other technique, the aim is to develop Daivī Sampat—the dimension of yama and nīyama—and to reduce Āsurī Sampat. Therefore, a simple formula for all students and faculty is to perform one act of service through giving. It works wonders. If everyone wants to give, society becomes ideal, filled with peace, harmony, love, and health. This is the wonderful work Swāmījī has initiated. We are thrilled to see all of you with such love (premabhāva) and devotion (bhaktibhāva), bringing more Daivī Sampat into the world. I congratulate you all. Through this conference, thousands worldwide have been inspired. May our association grow and continue to build Daivī Sampat globally through yoga—be it jñāna-yoga, bhakti-yoga, karma-yoga, or rāja-yoga. Ultimately, we must ensure Daivī Sampat grows to build Satya-yoga in our Kali-yuga, an age where Āsurī Sampat is highest. Thank you all. I offer my salutations to you as great sādhaks and to the holy order of monks being created. My salutations to Pūjā, Meśvaraṇjī Mahārāj, and the entire yoga paramparā. Thank you.