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Part 1: The Secret of Conquering Death: Yoga and the Inner Sound in the Śiva Purāṇa Om Śānti Śānti... Oṁ Śrī Gaṇeśāya Namaḥ. Bhakratuṇḍa Mahākāya Sūrya Koṭi Sama Prabha Nirvighnaṁ Kurume Deva Sarvakāryeṣu Sarvadā. Oṁ Śrī Sarasvatī Namaḥ. Sarasvatī Namastubhyaṁ Varade Kāmarūpiṇi Vidyāraṁbhaṁ Karīṣyāmi Siddhirbhavatu Me Sadā. Oṁ Śrī Guruve Namaḥ. Guru Brahmā, Guru Viṣṇu, Guru Deva, Maheśvara, Guru Sākṣyāt, Param Brahma, Tasmai Śrī Guruve Namaḥ. Om Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirmayāḥ, Sarve Bhadrāṇi Paśyantu, Mā Kaścid Duḥkha Bhāgbhavet. Om Śāntiḥ Śāntiḥ Śāntiḥ. Om Asato Mā Sadgamaya, Tamaso Mā Jyotirgamaya. Mṛtyormā amṛtaṃ gamaya. Oṃ śāntiḥ śāntiḥ śāntiḥ... Om Śānti, Śānti, Śānti. He Śrī Parameśvara, Parampitā, Paramātmā, and Gaṇeśa Bhagavān, Sarasvatī, Gurūvar, Sant Mahātmā, Sādhu, Satpuruṣ, Satsaṅgī, and all the Devas and Devīs of the world, I would like to welcome all of you from here. We were attending in this pandal, or watching and listening through television or from other media. I would like to welcome you to this session. Today, we are in the Śiva Purāṇa. Thank you very much for listening and participating. Please accept my greetings from Ācārya Rajan Sharma. Hari Om Tat Sat. In the earlier session, we talked about Pārvatī asking Mahādeva. Saṅketa Śrī Mahādeva ne batāyā hai ye Satyakāla kā guhya vidyā hai, ye divya vidyā hai. Abhī ke cikitsā kṣetra meṁ bhī math karne vālā ye guhya vidyā, ye amṛta meṁ banī sabako nahīṁ milatī hai. Is liye jo bhī jahāṁ se suna rahe haiṁ, isa amṛta vāṇī ko nirantara dījīye. Śiva jī bolate rahe haiṁ. Ki amṛta ke samaya meṁ kyā kyā ho jātā hai aura usakā lakṣaṇa kyā hai? Abhī taka śarīra kā lakṣaṇa aura ākṣi kā lakṣaṇa, kāna kā lakṣaṇa aura śarīra ke aṅga kā lakṣaṇa batāyā gayā hai. Aba ā rahā hai ki bāhya lakṣaṇa kyā kyā hotā hai. Earlier Pārvatī asked, “Oh Mahādeva, what are the symptoms? What sort of symptoms appear in the body when people are close to death?” And Mahādeva replied, eighteen signs. This is mentioned in chapters 17 to 25 of the Umā Saṁhitā in the Śiva Purāṇa. The reference is Śiva Purāṇa, Umā Saṁhitā, from 17 to 25. There Mahādeva tells Pārvatī what the symptoms are when people are close to death, and what significant signs appear in their body. This is an important lesson for society as well. And we can cure, we can. He did not only tell the problems; he gave solutions too. That is the important thing—solutions we need to know today. Among the signs, if a vulture, eagle, or anything follows and chases any person, the birds are giving you a message: that person is going to die within six months. Mahāprabhujī’s paramparā, Mahām Karatā paramparā... The blue fly coming and chasing you around your body is also one of the symptoms. It is said that within one month you are going to die if a blue fly repeatedly comes around you. These are among the seventeen symptoms. And what is the eighteenth? If a vulture, crow, or pigeon comes and touches your head—sometimes they do—and that touch or landing on your head is a sign that within one month, death will come. So these are the symptoms. Maybe you can remember, or if not, you can note them down. In the Śiva Purāṇa, chapters 17 to 25 of the Umā Saṁhitā, this is clearly mentioned. Śivajī is telling, well, it is not doubtful, it is confirmed. If those symptoms appear and this is confirmed without doubt, then when any person reaches near that time, these become the signs. The person is notified of the time of his coming near. Jai Bholē Bholē Bābā Kī. We have explained the meaning of the blue fly in the previous session. When the blue fly comes in front of you, it is also a sign of time. You will die within a month. If blue flies come and surround a man, then in reality his life span is one month. Siddha Pīṭh Paramparā, Viśokānand Jī... If anyone has this sign, if this indication is shown, then you are near death. This is the secret knowledge of a lifetime. This is the truth of the time. This is the word of Śivajī, of Yogēśvar Mahādēv. Jai Bhūlē Bhūlē Bābā Kī. Jai. Jai Bhūlē Gaṇēś Mahārāj Kī. Jai Hari Om. In the next session, we would like to explain how we can defeat death. Those are important questions that Pārvatī is asking, and Mahādev is giving clear answers—a very ancient technique. Many of you are practicing, or if you are not, you can also try from today. If you are not certain what to do, the Śiva Purāṇa tells about it in detail. Whatever yoga you are practicing—Haṭha Yoga, Dhyāna Yoga, Rāja Yoga, Sāṅkhya Yoga—all sorts of yoga are explained. And also, it explains how we can do it, what time we need to do it, and what the outcome of the yoga is. Because he is the yogī’s yogī. He is Yogādideva, Mahāyogī. So Mahāyogī always tells the great thing, the truthful, authentic yoga, where you need to know what to do and what sort of yoga to practice, and according to your yoga, it is not only physical. It aims at unity, unification with Brahma. Jai! Śiva said, “Well, death is the most powerful thing. Even the sky can be destroyed, the earth can be destroyed, anything can be destroyed. And no one in the universe—human beings, gods, or demons—can defeat death. But only one person can defeat death.” “Say, who is that?” said Pārvatī. “And, well, the person is a yogī. The yogī can defeat death.” Mahādeva said that earlier death used to come in visible form. He used to come and say, “Well, this is the time, let’s go,” and he would take them. But later on, people started to fight with him. When he came, people started to block and attack him, and he was even trapped many times. That is why he worshipped Mahādeva: “Oh Mahādeva, for Ṛṣṭi, I need to go for the continuation of this universe. I need to go and tell people these are their last times, and everyone needs to go. But many times people do not want to go there, do not want to speak to me, and do not want to allow me to their place. When that end time also comes, they are hesitating. So can you please bless me, so I could go in front of them invisibly?” Then Mahādev granted that blessing: “Okay, alright. If you have that problem, from today, you can go anywhere else—Triloka, wherever you want, anytime—but invisibly.” So that is why death is in our pocket anytime. It is around us, around everywhere. He lists these things as well. So death can come anytime, and there is no visible form of death. Pārvatī asks, “Well, how come the yogī can defeat death?” And Mahādev begins to tell this. First of all, she wants to know the signs of death; when they know the signs, he tells about them. Then Pārvatī Jī says, “In this world, is there any way to win over time? Is there any way, Mahādev, to tell us how we can outlive time, how we can be victorious?” So Mahādev says, in this world, humans, deities, demons—anyone cannot win over time, but one person can even win over death. They are yogīs. When a yogī does yoga—yoga is also a sūtra that Mahādev has taught here—then he can win over death by doing it. He can win over death. So this question that Pārvatī has just asked is very important for the people of this age. How can one live a long life again and again? Śrī Mahādeva’s solution to this is from Satyakāla, in the time of Brahmā Kalpa. This is told in the Śiva Purāṇa. The solution given is very unique. It is the Akāla Amṛta. Amṛta is a Bāṇī. Why is Amṛta a Bāṇī? Because the Bāṇī that does not allow us to die, that removes us from sin—that is why it is called Amṛta. He Pārvatī, in the five elements, the earth quality is there. In the earth quality, there are five different elements. That is śabda (word), sparśa (touch), rūpa (form), rasa (taste), and gandha (smell). These five elements are in the body, in the earth quality. Whoever is a yogī, he concentrates with consistency on these elements, realizes all those things, and prepares a yoga posture. How can he do yoga? He needs to find a peaceful and clean place, and he can stay in Sukhāsana—whatever is comfortable. You can stay cross-legged, or stretching your legs, or in lotus posture. So Mahādeva is telling, anyone can stay in this comfortable posture, then he needs to turn off the light. He needs to stay in the dark space, turn off the light, and bring Tarjanī (the index finger). He Pārvatī, mṛtyu ko kaisā jīta sakate haiṁ, kaisā lambe samaya taka jīta sakate haiṁ, usake liye āpa kahīṁ bhī akele jagaha meṁ jāiye, ghara ke kone meṁ, apane kamare meṁ, bhaṭṭī ko bujhāiye, dīpaka ko bujhāiye, usake bāda meṁ āpa tarjanī—index finger—with two fingers, press your ears, both ears. When you press both ears, what happens is that the outer sound is blocked. Now, when the ears are closed, keep pressing them for two ghaḍīs. What happens for two ghaḍīs? One ghaḍī means 24 minutes and 22 seconds? Two ghaḍīs means 44 minutes and 44 seconds? At that time, if a person sits in darkness with his ears pressed with two fingers, then he hears a voice inside him. That voice is called the Śabda Brahma. If someone sits listening to the Śabda Brahma, then his age increases gradually, and he gains power from all this world. So Śivajī has told five or six solutions. I will keep telling you how we can try. Sakte hai. So Śivājī has told that you need to find a peaceful place, stay in Sukhāsana, any comfortable posture, and slowly turn off the light. Remain in the dark. In the light there might be disturbance, so avoid the distraction of light. Raise your Tarjanī finger, the index finger, then press both ears—firmly but not painfully, just lightly so that you cannot hear anything from outside. And after that, what will happen? So, how long will you need to maintain this? It says in the Śiva Purāṇa, you need to do it for two ghaṛīs. Do ghaṛī means two ghaṛī. The ghaṛī is a unit of time: ghaṛī, pala, muhūrta, nimeṣa—there is a variety of units in the Vedas to measure time. In one ghaḍī, there are 22 minutes and 22 seconds. In one ghaḍī, 22 minutes, 22 seconds. And two ghaḍīs equal 44 minutes and 44 seconds—almost a quarter to one? And Ahorātra means the whole day of 24 hours, which has 60 ghaḍīs. One muhūrta has two ghaḍīs. Eka muhūrta meṁ do ghaḍī hotā hai, ahorātra meṁ sattarī ghaḍī hotā hai, 24 kāṇṭe meṁ. To yahāṁ pe kyā bolā ki Bhagavān ne, do ghaḍī taka āpa kāna meṁ ye dabāte rahiye. To ye dabāne se bāhara kā āvāza banda ho jātā hai. To, ye banda hone ke bāda, you will listen to some words inside there. So that word comes like a fire, a burning fire. And you will listen to that fire. You continuously remain there for almost 45 minutes in a dark place, pressing this continuously, and it does not say what you need to think or not think about anything. It automatically concentrates on the sound you are going to listen to—Dhyānasta Mudrā. So, have you done it? Has anyone tried it? If not, yes, you can try. Initially, it sounds like there is confusion, maybe, or maybe not. And slowly, slowly... you need to stay for 45 minutes. And then slowly, slowly... you will feel that something is burning. Mahāprabhujī Karatā, Mahāprabhujī Karatā, Siddha Purījī, Siddha Purījī... Siddha Mahāprabhujī Karatā, Mahāprabhujī Karatā, Purījī, Purījī... Siddha Purījī, Siddha Purījī... He will find all the difficulties, and he will not have desire for thoughts, or any food, or anything. If you do it continuously, you will have energy after that. And Śabda Brahma is a continuation, and any negativity will go away. And the yogī’s enemy—what is it? Ālasya and Nidrā. That is sleep and laziness; they will go away. Someone asked, “What is the hardest posture in yoga?” The hardest posture, you know that? Somebody can say, “Oh, maybe Uṣṭrāsana, camel posture.” Oh, no, no... Śīrṣāsana, headstand. And no, no... wheel posture. Oh, no, no, crow posture. But the hardest posture is to wake up from the bed and sit for yoga. That is the hardest posture, isn’t it? If you can do this one, you can do anything easily. So the first thing is, the first posture is very hard. That is why when you do this Śabda Brahma Yoga—that is the Śabda Brahma Yoga—then you will avoid all the enemies of your yoga; the enemies will avoid you, they will be defeated and go away. Āga kā ābhā sunate sunate... Āg Kā Ābhā Sunate Sunate, Āg Kā Ābhā Sunate Sunate... Āg Kā Ābhā Sunate, Āg Kā Ābhā Sunate, Sunate Āg Kā Ābhā, Sunate Āg Kā Ābhā... Sunate Āg Kā Siddha Pīṭh Paramparā, Siddha Pīṭh Paramparā... Siddha Pīṭh. It says that the person who regularly practices morning and evening can live more than 100 years. It says not only 100 years, but God, Brahmā, has given the human being a lifetime of a minimum of 100 years. So if you follow these things, if you practice regularly, even an old man can practice, even a child can practice; anyone can practice this posture. There is no age barrier and no side effect. Just practice; it is easy. You sleep anyway. Before you sleep, sit, close, disconnect from everything, turn off the light, in the dark place your fingers and listen continuously. Śabda Brahma. This is called the Śabda Brahma. And there is mention that there are nine types of sound you will hear there. Pagalā hotā hai, sabko pagalā hī dekhte hai. To eka bāra kyā ho gayā ki Bhārata ke Pradhāna Mantrī yahā ke jo pāgala khāne meṁ gaye, pāgala hospital meṁ to vahāṁ pe gaye. To soba bhega ne namaste namaste karane lage. Ki āpa kahāṁ hai, kahāṁ se ā gaye, kauna hai? To sāre to mānasika rogī the aura pāgala the. Unake liye koī agitation nahīṁ thā. To Modījī ne bolā ki maiṁ isa deśa kā pradhānamantrī hūṁ. To vo saba pāgala haṁsane lage, arre arre... Śrī Mahādevajī has given us this knowledge. You can follow Amṛta Rūpī Bāṇī even in small steps. You can follow this great knowledge given by our ṛṣis and munis. Keep listening and share it with others as your service. Jai Bhuliā Bhuliā Bābā Kī Jai. Do this continuously, even for one week, and it shows that all sorts of symptoms, all those nine sounds—and when you have this one, then you will have elevation, not only spiritually, but also you connect it to Brahmā. When you connect to Brahma, you will not have attachment, you will not have jealousy, egos, and ṣaḍaripu, the six enemies of the yogīs, will slowly, slowly disappear. It is saying that when you listen, there are nine sounds. When you realize those nine sounds, that is called Nādasiddhi. Nādasiddhi is a perfect yogī. That is perfection in a yogī. So, did you sometimes hear that this is a Siddha Puruṣa and this is a Siddha yogī? Yes, the Siddha Puruṣa is also in this, according to Mahādeva. If the person meditates in this way and is able to hear these nine different sounds, that is Nāda Siddhi. If you have Nāda Siddhi, then you cannot travel... (end of available recording). Part 2: The Nine Inner Sounds and the Yoga of Conquering Death When you are seated here, you can reach Europe, you can feel the moon, you can feel America. Wherever you wish to go, you can connect with Brahman, with enlightenment. Mahāprabhujī kī karatā, Mahāprabhujī kī karatā he kevalam. You will give up all those things to which you are attached. That is why it speaks of the nine sounds. Pārvatī is now asking: if a Siddha Puruṣa sits, he hears nine sounds inside himself. Those nine sounds that he hears, he can spread around the world like Mahādev. That is why you must have heard of the Siddha Puruṣa, the Siddha Bābā. Sitting here, he knows what is in your mind. There is a story with Modi, the Prime Minister. He visited a hospital—a psychiatric hospital for mental problems—where many people had mental problems. Modiji went, smiled, shook hands with everyone, and never differentiated anyone, not even the mentally ill. Everyone asked, “Oh, who are you?” and Modi replied, “Well, I’m the prime minister of this country.” They said, “Oh, you came to the right place. Before you arrived, we used to say the same thing. So you will be fixed in two or three months’ time, don’t worry.” They all shook hands with Modi. This means that whatever state is in your mind, you will see the same thing in the other person; it reflects. If you are a yogī, you will see that all are good persons. And if somebody is a notorious person, he thinks, “Oh, everyone is bad; there is no good person here, everyone is silly.” So when you have mental clarity, what will happen? You will see that everyone is good. Everyone is a smile. You just want to seek only the good qualities around you, whoever is standing or sitting. Otherwise, we create those hormones of hatred, jealousy, and ego. When you have the Śabda Brahma, it also gives you purity of mind; you always smile, and good things come to your mind. And what are the nine? The first is Goṣa. Goṣa means somebody is announcing—that sort of sound you hear, not a human voice but the universal voice that announces, like a cloud coming or something that is about to happen. Another is Kāsiya—the sound you play sometimes, like the Kaśyapa, of two metals rubbing against each other. And the third, Kāśī, is also called in Hindi Jhāñjhā. The third is Śṛṅga, Siṅgha—like playing horns. Another is Ghaṇṭī, the sound of a bell. And the third one is Bīṇā, the violin, you can hear there; and yes, Vīṇā, the bell, and flute, and ḍundubhi as well, and conch, and finally the cloud—the sound of the cloud. You will hear these nine śabdas. So if you hear these, that yogī will certainly defeat death, and it is definitely said that if you regularly practice for seven days, you will definitely have those sorts of symptoms. So why not try? If you are not trying, from tonight let us start. Make your discipline strong. Whenever you come from somewhere outside, just remember that this one hour we are practicing Śivapurāṇam practically, not only listening. This is one achievement from your India, or from this Śivapuram. You can write it down and explore that divine knowledge. Why should we not practice? If you just listen about food—that the food is nice, the smell is good, and it’s tasty—you will not satisfy your appetite. You need to eat to get the benefit. In the same way, if you keep listening but do not practice, then you are not taking advantage; we are not getting any advantage from it. So from today, are we ready to practice? Yes. What is the name of the yoga? Śabda Brahma. Yes, so it is better to practice every day for one hour. You turn off your light and sit. The process is: you sit comfortably, push your eyes, push your ears, and then you stay. You can do that here; you need to do it amazingly, you can get energy. When I practice, sometimes you cannot hear anything from the outside noise; you only see Brahma. It is purification here. It is amazing, amazing, and you will instantly get energy; you will have no tiredness. It is amazing—it is not only theory, it is practical things. That is why I am also practicing, and I am sharing my experience; it is not only from the book. So preach your practice, it says that. Then I practice, and you also can practice; you also can benefit. Day by day, day by day, you will have good energy. So, Jai Bhole Bhole Bābā Kī, Jai. What is this? This is the Amṛt Tulya Vāṇī given by Mahādev. What is said in this? You do this for at least seven days. By doing this for seven days, you can hear these nine sounds in the ear. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… Jatahe, Ānanda Ajātahe, Ar Man Kī Ānandahī, Ānandahī Sarasar Jagatme He, Jai Bhālie Śiva Bhagavān Kī, Jai. In the Śiva Purāṇa it explains why the ninth sound is mentioned. It gives everything in detail: when you reach that ninth sound, at that time you will have gotten rid of all mental sickness; any mental problems will go away. That is the theory of Nāda. We talked earlier about the Pāṇḍinīs, the Ḍamaruj Nādas, the cosmic ḍamaru nādas. We talked, and the Paṇḍitjī also meditated. When he listened to Brahma from Mahādeva, he made the formula for Sanskrit. The formula was fourteen formulas, and we talked about that before as well. They are called Maheśvarāṇī Sūtrāṇī. What is that? That is what is so rhythmic and fourteen. It was heard from Brahma. Pāṇini heard from Brahma. Mahādev was playing the ḍamaru; when Mahādev played the drum, he played the nāda fourteen times. That was the nāda that comes from the sound: Dhammaru Dhammaru. He was meditating. Śiva means the transcendental stage, and he listened to this sound: “I would relic A on I out, I over and learn, Nya Maṅgana Nāma, Jabai Gaḍā Dāsa, Jabai Gaḍā Dāsa, Kapa Chaṭā Ṭau, Chaṭā Ṭau, I would relic A on I out.” All those sounds he compiled into the fourteen Maheśvarāṇī Sūtrāṇi. In the same way here, when somebody meditates deeply, the first is the Goṣātmaka Nāda: Goṣātmaka Nāda, Ātmā Śuddhi Karakhe. First of all, the sound that is heard in meditation is a self-discovery, and it is called Uttam Nātha. That is why it is there. The second is Kāśīyā; it gives speed to the animals and removes impurities in the mind. The third, Śṛṅganātha, removes impurities in the mind such as thoughts of theft—the thought of stealing from others it removes. So in this way, the fourth hour and the number also get a sound, and you practice this from today. This opportunity has come in the tīrtha. You have also heard the Śiva Purāṇa, you have also followed the words of Śiva Jī. Otherwise, what is there in front of the buffalo to play the drums? The buffalo does not dance. As if one ear hears it and the other ear lets it out—so what is there that the enemy does not let you hear? So, Jai Bholī Śiva Bhagavān Kī Jai. We are in a beautiful place here, and we have got this opportunity in retreat. We can practice and we can benefit. This is for all. Mahādeva contemplated and meditated, and he discovered it, and he passed it down. There are many yogīs here in Kumbha Melā; I heard they are practicing this, and many yogīs do not eat food—they are just practicing this one. And Mahādev has given the principle, the formula also: how is it that without eating you can remain forever? And that is also amazing; it is here. This is called the Navadā, Navadā Śabda. If you read the Rāmāyaṇa, there is a Navadhā Bhakti. Ashi Purāṇe kya hai? Mukti ke liye, jīvan dāhak ke liye, mṛtyu se pār aane ke liye, yoga he vahāpe Navada Śabda. In the nine different words, Jai Bhuliasi Bhagavān Kī Jai. Pārvatī nī pūchā, aur bhī hai kyā kāla ko jitne kā, maut ko jitne kā koī upāya hai? Unhonnī batāyā hai, yahā par dekh lījiye ki mṛtyu jitne ke liye log kitnā kharchā karnā cāhtā hai. Agar koī sadā bhar jī sakte hai, to usko... Lakh, 2 lakh, 1000, million, crore dene ke liye tayār hote itne pūrṇ, mere ṛṣi-muni ne bahut abhyās karke itnī vidyā rakh dī hai. Thoṛā sā sun kar abhyās kareṅge to apne liye fāydā, parivār ke liye fāydā, duniyā ke liye fāydā ho jātā hai. Kāla ya mṛtyu ko jīt kar amṛta prāpto karne kī cār yogic sādhanā hai. Now, Pārvatī, I would like to explain four major ideas. How can you defeat death? If you fail to maintain one practice, then you can follow another one. If you do four of them, absolutely you will win over death. So if you don’t want to win, that’s okay. But if you want to win, it doesn’t mean you will live thousands of years. But whatever sickness comes, at that time you can defeat that sickness. There is nothing immortal here, nothing permanent. But still, you can live at least 100 years. You can live at least until you want. Icchā Mṛtyu means how long you want to live; that much time you can live. So this is the idea of Śivajī and the yogīs. So, yoga is the four yogic sādhanās to conquer time or death and attain immortality. That is what Mahādeva is going to tell. So, what is that? “To Prabhu, if you are pleased, then tell me.” And Pārvatī is saying, “Well, this is definite. And so you will celebrate the death as your festival, because you will win at that time.” So there is another idea. He is telling, and what is that idea? He said, “You sit in one place.” You sit in one place, make your āsana nice, and just raise your body. So back straight. How many of you are sitting in a loose posture? You can sit. Back straight, shoulders go back, and start breathing. You are breathing now, but this is yogic breathing. Śivajī is talking about yogic breathing. And if you breathe yogically, continuously, it is prāṇāyāma. In prāṇāyāma, how can you do prāṇāyāma? It says: you need to stay and chant the Gāyatrī Mantra three times. And three times Gāyatrī Mantra, and then stop your breathing. When you stop your breathing continuously, how long can you stop? Then you can stop, and even if you are doing the practice at a higher level, don’t take anything—just take a tip of water from the kuśa grass. If you dip the kuśa grass in water, whatever water comes, put that drop in your mouth. And you meditate. You will get amazing benefit, and that person can live, it says, up to 100 years. So you can achieve that Āyurveda. So you can practice the Gāyatrī Mantra three times. How many words are in the Gāyatrī Mantra? Yes, 24. So we can chant now three times: Dhiyo Yonah Prachodayat. Now inhale deeply and hold your breath. So what has Pārvatī Jī said? Is there any other way to win over death? He has told us what we have to do: make an Uchāśan, where you can sit with ease and meditate. After that, what you do is prāṇāyāma. How to do prāṇāyāma? It is told that you say the Gāyatrī Mantra three times, and after saying it, you take a long breath and hold the breath in your mind. Kus grass ke tish pe jitna jal aata hai, wo jal mo me rak liji, aur utta jal mo me rakhe, aap bet jaiye, dhyanastav okar, to wo karne se kya hota hai, aapko sau saal tak ka jindagi bar jata hai, lamba aayu ho jata hai, aap regularly aisa karinge. To, a ādmī kī sau barṣa tapasyā karke, kūs ke agravāg se, jo pānī pītā hai, to vo lambī āyu mil jātā hai, ye prāṇāyām se, yān pe batāyā gayā hai. Mahādev says that when the sun sets, it has to rise again, and when the moon sets, it has to rise again. But those yogīs who practice like this, when they die, they do not need to be born again and again. He will have a long life forever, a longer life than the sun and moon. Prabhu Dīp Karatā Mahāprabhu Dīp Karatā Mahāprabhu... Dīp Karatā. And furthermore, it says that if you are practicing this, and in that time when you are holding the breath, if you remember in front of the two nostrils there is an image of Śiva and Pārvatī, or in your Mūlādhāra Cakra, at your root energy center, if you visualize there the image of Śiva, you will live even longer. That means you can defeat death and all sickness and diseases. It is saying that if you do this, it will be wonderful; you can lengthen your life. Also, with this prāṇāyāma, you will have a Siddha Rūpa or Kānti—a beautiful, bright face. So you will cut off your beauty parlor’s investment; you don’t need to go. A yogī doesn’t need any cosmetic things, plastic surgery, or anything. You will always have a bright energy, kānti. Whatever is inside, our face is the mirror of our heart. Sometimes if you are upset, your face is very dull; when you are happy, your face is bright. Everything that happens in our heart is revealed through the face. So Bhagavān also says this to Pārvatī Jī: Pārvatī, you keep doing this. When you do prāṇāyāma, chant the Gāyatrī Mantra three times, take your breath in, and look at Śiva and Pārvatī in both parts of the nostrils and in the Mūlādhāra Cakra—the Mūlādhāra Cakra between the anus and the urethra—you see Śiva there, and after that, drink one drop of water from kuśa grass. Kuske gras se tabo siddha rūp ho jātā hai, usse āpko śarīra kā sundarta bar jātā hai, sukha prāpti ho jātā hai. Mahān vidyā hai vāyu ke sansār. You can stay in a peaceful place; you can also do it by sitting in a good place. Say, “Jai! Boliye Śrī Mahādev Jī Ko Jai! Śrī Brahmā, Viṣṇu, Maheśvar Ko Jai!” So they have given the solution to win death. Who can win death? It is such an easy knowledge, yet we are given this, and still we fail because of our laziness. There are so many lessons that we need to do, especially as yogīs. We need to follow this yoga posture that he is telling, whatever we practice. In yoga, he is the first master; he knows everything. Here in the Umā Saṁhitā and Bāyavī Saṁhitā, it is mentioned when and how to do it. The Kailāśa Saṁhitā also says that these are the best methods. Now Mahādev is going to tell about the third main thought—the third way to win over death. Mahāprabhujī kī kṛpā, Mahāprabhujī kī kṛpā. You can go to your house, clean the room, and sit in a good posture. In that posture, you can keep some grass below; if possible, you can keep white clothes on it. After that, you can sit in any good posture. After sitting, you can press your eyes with two fingers. Sitāre Sitāre... The third idea is: just go home, turn off the light, clean your space in front of the altar or anywhere, just make one specific place, and if you have kuśa grass available, put some grass under your cushion—make a cushion of grass—and above there, if you have it, place a nice, white, clean towel or cloth, and you stay there. After that, raise your hand, place two fingers on your eyes, and press them, press them, press them, and you will have to do this continuously until there is an adhā muhūrta. Part 3: The Practice of Nectar and the Path to Immortality from the Śiva Purāṇa Adha muhurta bataya gaya hai yaha pe. Adha muhurta ka matlab ek gharis. So aḍha muhūrta means two ghaṛīs. The ghaṛī is the unit of time. That’s one ghaṛī equals 22 minutes and 22 seconds. So aḍhā means 22 minutes and 22 seconds. Mahāprabhujīp Karatā Mahāprabhujīp Karatā. That wonderful siddhi practice you will find, the siddhi, and that siddhi will help to mokṣa, the liberation. Uske bāda, meṁ kyā hai ki āp āṅkha dabāte rahiye, āṅkha dabāte dabāte... Aapko Indrāṇī ke jaisā sato raṅg hai, vahī sato raṅg dikhāī detā hai. Aap sato raṅg dikhāī dene ke bād, mein aap jo ādhā morth tak aap rahiye, Śivapurāṇ, Śivapurāṇ. After staying for 10 minutes, the red, yellow, white... and all these colors that you see, keep looking at those colors, keep looking at those colors. It becomes bright in that, and it can defeat death. Then you will see the rainbow colors, and those rainbow colors will help you, liberate you, and also enable you to defeat sickness. So that is the Śiva Purāṇa. And what is the reference? So, obviously, if you want to write down a book, a thesis, a report, or an article, you need a reference. Where is the reference? And nowadays, people need proper reference. So, I have prepared here one reference. You can write down: that is Śiva Purāṇa, Umā Saṁhitā, Chapter 27, Verse 25. That talks about how you liberate, how you defeat death with this practice. And if you want to listen to that mantra, that verse, it says, "Vedāhaṃ etam puruṣaṃ mahāntam āditya-varṇaṃ tamasaḥ parastāt, tam eva viditvāti mṛtyum eti, nānyaḥ panthā vidyate ’yanāya." So this is the śloka. Where is this proof for you? Where is it written? Where is the proof for this? So if you want to know, then you can go to the śloka of the Śiva Purāṇa. He Ke Umā Saṁhitā Ke Sattāiśa Adhyāya Ke 25 Śloka Meṁ Likha Gayā Hai. Āpa agar aisā prāṇāyāma karoge, aisā dhyāna karoge ke Śivjī kā aisā amṛta tulya bani he, to āpako mukti karegā, mṛtyu se vijaya karegā. What Śiva says never becomes false, what the scriptures say never becomes false. If, despite practicing, you have not attained this, then either there is some mistake in your practice, or the time has not yet come. And this is the reference: if you practice, Śiva never tells you a lie. It’s truthful. He said that, confirming to Pārvatī. That’s twice, don’t doubt, it’s confirmed. There is no doubt, this will happen. So, you got this one, and you can practice it and practice and practice; you will get it. And finally, the yogī conquers time and thereby attains immortality. So, this is the best idea that Śivājī is telling. Jai Boli Aisi Bhagvān Kī, Brahmā Viṣṇu Maheśvara Kī Jai. So we will have one song, and after one song we will continue, and he has given a couple of ideas as well. Hari Om. Hari Om Tat Sat, Jai Bhole Bhole Baba Ki Jai. So, Bhole Baba, for Pārvatī, how can we win death in life? How can we live forever? You have heard a yogī, a yogī can live more than 100 years. The best way to live, the sūtra, it is given in the Śrī Purāṇa; we do not get a chance to listen to this all the time, so now we are getting a chance. If we do this completely, then it will definitely happen. It seems that even small things can do something; it will definitely happen. Because at one time there was a fire, and at the time of the fire, everyone was pouring water to quench it. There was a bird too. The bird too. It was seen that the human being is very worried. It also brought some water in its mouth from the sea and was dropping it there. And there were other birds too, and the other bird asked, "He said, ‘There is so much fire, what difference will it make with the small amount of water that you brought in your mouth?’" But he said, "Brother, now there will be no difference, but when we die, when we come to Dharma Śāstra after dying, then at that time the name will be written: who had whose hand in extinguishing the fire, who had whose name in extinguishing the fire, that name will be written in my name too." So what happens is that small, small things happen, but you don’t have to do big things for prosperity. So small things are bigger than big things. So make a wall in Diwāl and put one brick there. So one brick is not enough for a wall, but one brick is enough for everything. In life, also, you don’t meditate one day; that is not enough. But one day you can do it. That is why Rome was not made in one day—Rome city. Sahar. So you might ask, it’s a little thing. Will it happen? So obviously, the little things are great things. Little things can make greater things. If you see the wall, a brick is one small thing. That’s nothing, but many bricks make a big wall. You cannot destroy it. As I mentioned earlier, there was a fire. Somebody set the fire in the house. And people are scared, crying, and everyone is putting water to put out the fire. And there was a board also, and the board was also saying, "Oh, people are crying, that is a great problem, let’s help somehow." He went to the river and brought some water, and he kept bringing water continuously. And some of the board members asked him, "Oh, what a silly person you are. You are bringing this little drop from the river; that cannot help anything. So why are you doing this? Effortless things." And he replied that, well, one day when the fire is off, that time people make a list. In that list, my name will be there, no matter whatever water I bring. So in the same way, there was a man walking on a river bank. You know that when the tide is high, the ocean brings so many starfish onto the beach, isn’t it? You might have seen that, and that man saw the thousands of starfish there. And he started to throw them back into the ocean. And the other guy asked, "Well, you are throwing a couple of starfish in the ocean. That doesn’t make any difference because there are already thousands of starfish on the bank, on the river beach there, so on the ocean beach." And he replied that, well, it might not change the whole world, but it might change its world. The one starfish world will change because he will find the water, and he will live there. So that’s why, if you also have got something, it is said in the Śāstra: if you become a very nice intellectual person, give the knowledge to one person. It might not change the whole society, but it changes one person’s life. And if you become very rich, you don’t need to do anything. Just change one person’s life who is very poor. You cannot change the whole world, and you cannot eliminate the poverty level of this world. But at least you can eliminate one person’s poverty. That also counts as great things in your list of puṇya, in your list of dharma, one day. So, in the same way here also, this is the simple thing. But if you do it regularly, day to day, day to day, it’s wonderful. Always, the seed is small, as I mentioned before. Always, the seed is very small. The banyan tree is very big, this much. So, the banyan tree is amazingly big. But the seed is very small. You can fit it in a pocket, or even a small pocket or a small container. So that’s why the puṇya, the good thing, also comes in a small way. And always the good things, beautiful things come in a small package. So that’s why a small gift is important, precious. In the same way, Mahādeva is also giving us, through the Śiva Purāṇa, a very special gift. That is what people are seeking in our days. They are after health, they are after peace, they are after achievement, they are after success. But there is the formula, but we are not practicing, and we are seeking outside. And there is the Śabda Brahma when you close your ears or eyes, but we are wandering outside. We made journeys of hundreds of kilometers, thousands of kilometers, but we never try to travel within ourselves. Kya hai ki chote chote kaam sahi, bade kaam ho jāte haiṁ. Isī liye hum kya hai, jindagī meṁ bahut milā to yātrā kar liyā, bhai. Lekin apne man kī yātrā kabhī nahīṁ kiyā. Man kī yātrā bhī to kar lo. Āṅkh bandh karke, karīb ek ghaṇṭe to baiṭho apne liye. Ek... Ghante to dedo, to apne aapko, aapke andar ko antar yatra jab karoge na, tab aap kaun hai, kahan se aaye hai, uska laabh kya hai, sab pata ho jata hai. Jai Bholē Bholē Bābā Kī, Jai. This little thing Parvati is asking, and he is telling, well, this for sure is a meditation practice. He is the supreme Lord and is manifesting. He is the yogī, mahā yogī, the first yogī. So he is telling, "Is there anything else?" She is asking. So again, "Is there another thing?" And Mahādeva said, "Well, I will tell you, there is another important thing, nectar, how you can drink nectar." And that nectar, if you drink that nectar, you don’t need to find any milk, honey, or anything from outside. You can also heal, and you can cure yourself, and you can lengthen your life, and you can live as you wish. So, how long do you want to live? Do you want to live forever, or just for whatever time takes? Jab tak aap jīna chāhte ho, tab tak ke liye Śrī Mahādev jī ne kyā kyā, kī ek uttam upāya batā diyā, amṛta pī lo. Amṛta kyā kyā? Amṛta, yoga kā amṛta. Yoga kaisā kare? Sabse pahle phir se batāyā hai, kī aap ye yoga karne ke liye chāhiye, strī ho, puruṣ ho, bachche ho. Bīmār ho, vṛddha ho, kisī kī liye koī bhed nahī hai. You go home, again what you do? You sit in a place like a yogī, and keep your body in a high place, not below. Keep a seat, and you have a lamp, a light. Turn off the light, and when it gets dark, then what you do is, you put an añjali on the forehead, like this, as if you are asking for something. Put an añjali, and make your mouth like a bird’s mouth. Mūṅgu ciḍiyā ke jaisā lambā banāiye. Lambā banāne se āpa svāsa lījiye. Dire, dire... Long breathing, swāsa lījiye. Tab uske andar meṁ, swāsa se hamāre brahmarandhra meṁ heat kartā hai, swāsa se. Aur wahāṁ se hamāre brahmarandhra sar se amṛta kā bhūta gir jātā hai. Aur wo swāsa se āpa līlījīye. Ye yoga se loka laṁbā samaya sak jī saktā hai. Aisā bahuta baḍā mūlyavān vidyā hai. Jaya bholī Śiva, bholī Bābā kī. And this posture also, in this posture also, just clean up your space always and sit. Backbone straight, shoulders go back. And always meditate in the yogic posture. And slowly, off your light, when there is nothing you’re disturbing. Then bring your two hands in this, not fully prayer posture. Just remain like this, and it looks like you are begging something. Mahāprabhujī dīp karatā, Mahāprabhujī dīp karatā. You just make a narrow hole for the mouth and breathe in inside. Instantly, you can feel some taste of breathing. You can now feel it. Look at this, the taste inside. Yeah. Did you find out? Did you feel it? If you don’t feel it, practice and practice and practice. And when you feel it, that the breathing goes forcefully and that it hits your Brahma on the point. The crown center’s point. And when you hit the Brahma on the point, there is some nectar that drips down, and you can taste that one, and deeply that is repeated many times, as many times as you can do it. So that is really helpful. A Buddha, through the power of air, writes with his own hand, and that cool water, the nectar, which the yogī drinks every day, he does not feel hunger or thirst. He doesn’t feel any hunger and any thirst. That is the nectar. That’s why it is... It’s a story that from the ocean they found nectar, and demons, gods... They fight each other when they find the nectar, and God finds the nectar. That means, if you don’t believe that story also, so that means, like when you meditate and tuning, it means like fighting demons. And godly quality means your mind says, "Oh, I need to do it," and the other mind... "Oh, darn it, that’s my laziness. I’d better go to some other job," so that demonic quality comes. And if you meditate, the meditation is a godly quality, and you will find the nectar. And when you find the nectar, you will avoid so many sicknesses and diseases. That’s why it is saying that human beings, not only human beings, but many birds and many insects, can heal themselves. We have one doctor inside as well. So, if you go to the jungle, there are many elephants or many animals. Do they go to the doctor? No, they just heal themselves. If there is a wound, then they can just touch it with their tongues, and they can make it recover slowly, slowly. They have got some idea. In Nepal, one man found a wonderful remedy for snake bites, and he received a prize. His name was also written in the Guinness Book. He was just a simple guy, a farmer. He went to look after buffaloes and cows in the forest. And one day, what happened is there was a frog. A frog came, and the frog was just coming, jumping there. In the meantime, one snake came and was chasing the frog. And at that time, the frog was trapped, and the snake bit the frog. And he was trying to escape from the snake’s mouth. And he’s struggling, struggling,... and finally, luckily, he escaped from the snake’s mouth. And the man was watching from the height of the tree. And the frog was struggling with wounds and blood, and he jumped and went out. And he found one hop, and he started to eat the hop, and he started to rub that hop with his body. That man was watching everything, and they found out about the hops later on, and he brought those hops home. He told somebody, and they, for the experiment, the Harvard Medical Authority, gave it just for the bull. The bull was bitten by a snake, and they gave it for an experiment that hops. Mahāprabhujī kī Karatā, Mahāprabhujī kī Karatā, Dev Laṅgā. So, we can try one more time. Just ensure you have a clear mind, your backbone is straight, your shoulders go back, and that you have a cushion, so you can sit in a comfortable space. Bring your hands in this mudrā, as if you are asking for something, and slowly change your mouth like a pig’s mouth. Yes, make a small hole, a small hole. So, and then slowly you breathe in deeper and longer. You can taste the wind, and when you feel there is some taste inside, that is the nectar. And it is saying that if you do it repeatedly, that person will be free. As I mentioned, some yogīs stay without food, and they fast for many days. So that is also one of the wonderful ideas. So in the meantime, I would like to talk about the Ekādaśī. Normally, some people celebrate yesterday, but many of them celebrate today, the Ekādaśī. And so many of you are aware of Ekādaśī. Ekadashi is the 11th day after the new moon and the full moon. And on Ekādaśī day, what happens is the moon, sun, and also some other planet align in one special angle. From that angle, they are sending heavy light, heavy rays. And on that day, if you eat more, if you eat, that will slowly, slowly convert to poison. So that’s why today is the day for fasting. So many of you are practicing; if you eat today, that’s fine. But when you come to know, then you can practice. Every 11 days after new moon, full moon, so it falls twice in a month. So two times it comes in a month, so Ekādaśī. On that day, if you fast, you will have amazing energy. So that energy comes from Brahmā. So it is saying that every day, that is why in the Vaiṣṇava tradition, Śaiva tradition, anyone, they are practicing. And nowadays in the western world, it’s a popular detoxification process. Siddha Paramparā, Siddha Paramparā,... Siddha Paramparā. And after water fasting, if you are used to it, then you can practice no water completely. And you can, that without water, 24 hours you remain. And next is detoxification. It’s not the theory; it has been mentioned in the Vaiṣṇa Purāṇa and also the Viśvamāhātmya Sostani. It has been mentioned there. But this is not only theory. I am myself an example. I am practicing this Ekādaśī. I have been experiencing fasting for more than 16 years. And I normally take Nirjalā. So unless I am very sick, that is called Nirjalā. Without water, you can stay, but that is a process also. Again, that is the same. This is yoga. Early in the morning, before sunrise, in Brahma Muhūrta, you drink a couple of liters of water. Part 4: Teachings on Ekādaśī, the Scriptures, and the True Yogī And so one stops drinking, and also the whole day’s intake. And what will happen? By evening, you will have more, and you will feel that you have no ego or anger, because when you have power, then anger and ego arise. You want to fight, you want to do these things; you don’t want to accept other views, and fear appears—so many things. But when you have no power, then you want to let go. “Okay, let go.” Do you like this statement? Do you agree? And then you don’t want to argue. “Okay, all right, I agree.” So that means, like, letting go—that comes eventually. The next morning when the sun rises, don’t feel that, “Oh, I’m very hungry, let’s break the fast and take heavy meals.” That will then become another poison for you. So it is said: just early in the morning, squeeze lemon into warm water and add salt—special salt, rock salt. Make that into a juice, and you can drink up to two liters. Don’t eat for half an hour, and within that half hour you will feel an urge to go to the toilet for nothing. A simple Ayurvedic treatment. You will feel, “Oh my God, I’m suffering from diarrhea” or something. You will have that sort of feeling. You will go a couple of times, and you’ll be free. There is a detoxification process. After that, slowly take soft food, and from soft food, slowly, slowly return to normal. So health-wise also, it is perfect: meditation, detoxification, losing weight, a charming face. On Ekādaśī, health-wise, rice, phalahār, kanda-mūla—these things do not receive the ultraviolet rays from the universe that are under the soil. That’s why some people eat potatoes, yams, or certain other underground fruits. So today is that day. If you have already eaten heavy food, maybe you can skip dinner. If you have already skipped lunch, that’s fine; you can take something light. But it is said that there is a wonderful benefit of Ekādaśī. It also lengthens your life, bringing longevity, purity, clarity, and always being happy. Happiness comes. In India, it is taken as a detoxification for health and to reduce weight; it is taken as a fast. So what is possible in today’s day? If you are not sick, if you are not taking medicines, then you can reduce your food a little bit. Today you can eat fruits and you can get rid of it. If your immune system is strong, then you can do it with water, with fruits. If it is strong, then you can sit without water from morning to evening. Purījī, Purījī... Peth, Dham, Bath, Pitta, Gyaṣṭri—so this is the knowledge we have in our Śāstra. Śiva Jī should follow it. Shiv Jī also says that yoga, He is telling the yoga of winning death in Śiv Purāṇa, and his proof is also there. Yogīs are still doing it. But if they don’t practice it, what will they do? There is medicine with it. They listen. I know that they say it, but if they don’t practice it, what will they do? Jai Bholī Bhagavān, Bholā Bābā kī jai. So, if you practice, you will get it. If you don’t practice, that’s okay. Alright. So, Śiva said goodbye. Anyway, so if you practice, you will get it. You deserve it. And here he is saying that it says, if you do this one—this yoga, this sādhanā—you will not have a hair-fall problem, the falling hair. So many people have balding on their head. Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam. In the sky as well, so when you meditate, you can start wherever you want to go. You can move, you can travel—astral journey. Have you heard of astral travel? Yes? Obviously, so this is one of the techniques Śiva told to the human being, and that is not translated in many books. We cannot read that much in books, this formula, but he has written it in many verses here. “Tamasaha parastāt tameva biditvā timṛtyu meti nānyaḥ panthā bhidyate prayāṇāya.” So this is the wonderful formula that you can live longer also. And Pārvatī keeps telling, so always nectar comes late. That’s why dessert comes after the food, after the dinner, isn’t it? The same thing in Purāṇas and books also. The major parts they keep in last. So if you are reading the Rāmāyaṇa, do not forget to read the Uttarākhaṇḍa. What is it? Uttarākhaṇḍa chapter. And the dialogue between Garuḍ and Kāk Bhuśuṇḍī. If you read those things, you will be amazed. You will point out every single verse that is there. So if you forget other verses or stories, don’t worry. But you need to read it. In the form of Garuḍ, Garuḍ is asking Kāk Bhūṣuṇḍī, the king. So, king of the board, Takag Busuni, he is asking, “Can you tell me the answers to seven questions, please?” There was also a dialogue. He is asking, “So what is the best of the best dharma in this world?” What can you do? Donation? Visiting temples? Finding gurus? Going somewhere else? Or going to temples? Meditation? Kīrtan? What are the best things? He asked. And the second thing he asked was, who is a saint? Siddha Paramparā, Siddha Paramparā... Siddha Paramparā. Amazing, important questions asked by Garuḍa to Kāk Bhuśuṇḍī. So you have also done in every scripture that its amṛtamaya tattva, the essence of the scripture, is given at the end of the scripture. Like after eating, we eat sweet things after eating, right? So in the same way, if you have read the Rāmāyaṇa, then in the Uttarākhaṇḍa, Kākabhuśuṇḍi and its Bārthā, not leaving out Kākabhuśuṇḍi and Garuḍa’s Bārthā. So in that, there are 171 and 172 dohās, that was. And there is a saying that there are seven questions and answers between Garuḍa and Kākabhuśuṇḍi. It is said that Garuḍ, Kāk Vāsukī, Gītā as well, the other name of this one. So there is a saying about the quality of a saint that Garuḍa described. The saint is like a bhojja patra. A saint, if a person lives for other people, he is a saint. So if his time—most of the time of the day—he spends for other people to remove their suffering and pain, then he is a pure saint. Otherwise, he is not a saint. This is the word from Kākā Vāsuṇḍī. Now you can find out who is a saint, and who is not a saint. He said, the Gurujī and Kāk Vosundī said, those persons who want to enjoy others’ sufferings—even though he is wearing a dress, he wants to be happy. If some other people have a problem and a difficult situation, and he is happy, this is not a saint. This is a disqualification of the saint. So, and he said, “What is the main root cause of the sickness?” And what is the sickness? How can we avoid the sickness? It is attachment. If you have any attachments, that is the main cause of suffering. For example, a simple example: if you have an attachment to a cigarette, you cannot give it up. That is the cause of the problem. Anything, if you eat more, even nectar works like a poison. And similarly, anything in this universe, if you don’t utilize properly, that becomes poison in front of nectar. The Garuḍa Purāṇa and Kāk Bhuṣuṇḍi have been told about who is the greatest saint in the world, who is the non-saint, and why does the world get sick, why does the world get sick, and what is the quality of the saint, what is the nature of the saint, and what is the nature of the non-saint, and by doing this, what is the... The greatest good thing in the world, what is the bad thing? So there they tell that the saint is the one whose time is spent every day to remove the pain of others. So that saint is the one. And those who take pleasure in suffering, those who take pleasure in speech, in work, in any way, in speech, in work, in words, in words... If you give somebody something and you keep talking, “Oh, I gave this man this, I am the person, I gave him the money, I am the person, I made him so successful in his life, I am the person, I provided the education, I provided the opportunity.” When you keep talking like this, this is not help; that is selfless help. If you are helping somebody selflessly, it is said that when you donate, donate, and do not look at the recipient. If you look at it, then pride comes next—so I gave it in person. So it is saying that it is better to donate without seeing anything. That is undeclared donation, it is saying. So if you want to give a donation, give it after careful consideration, and never look back. “To dekhenge to kyā hai, ghamānnā ā jātā hai, maine itnā diyā hai, maine itne diyā hai. To ghamanna ho kar dān ho jātā hai, to dān nahīṁ ho jātā hai. Wo to phir karam mein ā jātā hai, phir gham karnā ho gayā, phir wo baṛhī jātī hai. Isle gupta dāna sabse baṛā dāna hai.” Selfless help: Paropakāra, Puṇyāya, Paropakāra Puṇyāya, Pāpāya Parapīḍanam, Aṣṭādaśa Purāṇasya, Vyāsasya vacanam, Purāṇ, Purāṇ 18, Purāṇ 18,... Purāṇ 18. So, when you ask that, what is the best of the best? Dharma. That’s selfless. Vyāsa wrote 18 Purāṇas. How many Purāṇas? 18. And after the 18 Purāṇas, he made one conclusion in one verse. That verse is, you might know already. After writing those eighteen Purāṇas, I found out only two words that people need to follow—what is the best thing, what is the best dharma. That is: if you selflessly help other people, that is the best dharma. And if you hurt anyone without reason, or for no cause, that is pāpa. That is the conclusion of the eighteen Purāṇas. So, you can follow this one, which is a wonderful lesson for this human society nowadays. And we are wandering this way and that way, this path and that path, with a lot of ego, anger, and pride. So, this is the word of Vyāsa, Vedavyāsa. Similarly, it says, like in Uttarākhaṇḍa, what are the best things of this universe? The best things, it says, like the poverty of mind, the poverty of your mind. People become poor not because of money, but because of mind. So they say, if you have poverty in your mind, you will find the worst situation in your life. So if there is poverty in your mind, then poverty is the cause of your pain. If you are born poor, it is not your fault, but if you die poor, it is your fault. So much life was given, yet you did nothing. This is the meaning: poverty is not a lack of wealth, it is a poverty of thought. And the poverty of knowledge, and the poverty of intellect—when it happens, so it says, like, if you have the poverty in your mind, not only poor in wealth or assets, and the poor thought—it is saying that if you have that, that’s a little mind, a poor thought is daridra, the scarcity, not the scarcity of money. It’s the scarcity of good things, thoughts, positivity. If you don’t have this positivity, then you are poor. That’s why it’s the verse, it said. And the second answer, the seventh answer is, “What is the best of the best happiness of this universe?” And he said, “If you find, if you find the real, true saint, then you will share the knowledge that is the best of the best of the best happiness of this universe.” Because he can remove all your sorrow and pain and awaken your mind. When you awake, then you liberate; you don’t need anything. He will have the key. “Santa milāna sama sukha jagamahī.” So when you have got the Santa Milāna, when a true saint becomes a saint, then Kabīr Jī also says: “Ek Gaḍī Āḍī Gaḍī Āḍī Se Puni Āt, Kabīr Saṅgati Sādhu Kī Kaṭe Koṭi Aparāt.” “Koṭi Koṭī Aparāt” also comes out, if you have a true saint, sādhu meeting with you, then it is with one word that it removes the pain. Purī Jī, Purī Jī... Purī came in here. That is near Karnataka. And he asked, the person asked Swamiji, “Swamiji, can you tell me some knowledge, please? Can you guide me, please? How can I be liberated? How can I attain the great knowledge?” And he did not mention anything great. He just said, “Please know yourself.” That’s it. So know yourself—that’s how to awaken things. Know yourself. So I’m Peter, I’m Rām, I’m Sam, I’m Rājan. So how come you know? So, knowing yourself is not your physical body. Knowing yourself is the mystery. Who you are, where you came from, and what’s your... If you forget your name, your physical name, if you forget your position, if you forget your nationality, if you forget your height, color, anything, then who will you be? You will be just the soul. You will be just the Ātmā, the Ātmā. So that’s why he said, “What is it? Understand anything by yourself.” That’s why he is saying that every scripture in the Veda, the conclusion of the Veda, all the scripture is “Tatvam Asi,” know yourself. “To Ved ke sār kyā hai? Āpne āp ko jān lo.” So, the Bible’s conclusion also says, “Know thyself,” know yourself. First, you know, and you will know other people. If you are not knowing yourself, you are not knowing that origination, then how can you explore some other truth? In the Bible also, it is written, “Know thyself.” “To Muslim ke Qur’ān meṁ bhī vohī likhā hai, kī Nūramasī.” So in the Qur’ān also it says, Nūramasī. That is to know the light, whatever you have inside. Nūrāmasī. And similarly, if you read the Tripiṭaka, the Tripiṭaka is from Buddhism. And Buddhism, the Buddha’s last message was “Appa dīpo bhava.” That is, know yourself—the light, whatever is coming from inside. Know yourself. The Buddha’s disciple said before death, “Oh Buddha, now you are going to die. Who will teach us? Who will be our guru?” Then he said, “Now you need to awaken your Guru inside you.” So that is your light, that is your knowledge. Appa dīpo bhava. That’s dīpo, the light is within yourself. You need to awake it. So no one can guide you forever. There is a proverb in Judaism: if you find Buddha on the street, kill him immediately. That was a proverb. If you find Buddha, kill him immediately. That means there is a very deep meaning here. “If you find Buddha” means if you find that ego, those egoistic things, where you are saying, “I am the knowledge,” and you are the proud person—then kill it immediately. That means that if you also have the ego and anything comes, be aware of it. When you are aware of it, you will always have pure things in your mind. That’s a Kāk Bhusuṇī, and Guru tells such beautiful verses in this scripture. And no matter what caste, culture, nationality, group, gender, wherever you come from—this is wonderfully applicable in this society as a formula of life, an art of living, an art of death. And here also, Śiva Purāṇa. This is in Śiva Kathā, Śiva Formulas. If we read top to bottom here, Śiva has told us which yoga posture is best for what person, and where we have to do it, when we have to do it. And we normally say Aṣṭāṅga Yoga—is that the only yoga? And is it Patañjali’s? Which yoga is better? And it is saying the Aṣṭāṅga Yoga, eight yoga: Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna, Samādhi. That’s eightfold. But if you are doing this, it needs to give some good symptoms. If you are eating something, that will give some results, significance. If you are eating chili, what will happen? You start to feel, oh, it’s very hot here, very hot. So if you are doing something, that needs to give some effect. If you don’t have an effect, then you are not doing it properly. Śiva also said, “There is a tenfold significance if you are a yogī.” Ten items, ten things you have; you should have their quality. So, Dhṛti, Chyamā, Dhamosteyam, Śauca, Indriya Nigraha, Dhīrvidyā, Satyam, Akrodhaḥ, Daśakam, Dharma, Lakṣaṇam. There is a tenth sign if you are a yogī. The first sign is you don’t have the mind to take others’ things. You never judge any other person. You don’t want to, if you see other people’s good things, you never compare. Peter, you think, oh, so you will be happy. At least one person has got some of those good things. If you see billion-dollar or million-dollar houses, you will not be jealous. Oh, look at this. This guy has got this big house. And in a minute, you will start to feel pain. If your friend comes with a BMW and says hello, in a minute, he will have the long sight. My God. Then you start with the jealousy. When will I have? That is not a yogī’s sign. A yogī is happy: “Oh, at least one person has got a good car.” Part 5: The Nectar of Immortality and the Yogī's Victory over Time Truly, I am happy for him. He is paying off the loan for the car, and I am happy simply witnessing this. Such are the yogīs. Likewise, never steal. To never steal means that you do not wish to take anything—even if there is gold, diamonds, or whatever—that does not come from your own effort. If something is not the fruit of your effort, you simply do not take it, even though it is there before you. Purījī, Purījī... All the senses are active. The moment you fall into anger, it is all right—you can fall into anger—but you must know, “Oh, this is anger. Oh, silly me, I am in anger.” You just need to know; you are not lost. So if you are sleeping, simply feel, “I am sleeping.” If you are in some pain, just feel that this pain belongs to the body. This pain is the body. You are paying off some bad karmas—that is perfectly fine. You need to pay your mortgage bills or any loan as long as it is due. In the same way, the scripture says it is all right. This understanding gives confidence, and because of this psychology, a sixty-percent confidence can heal you. These are the wonderful teachings from our scripture. Listen deeply. When you wake up, it is morning; when you sleep, it is darkness. The day does not wait for you. When you wake up, morning begins. When you sleep, night begins. For a yogī, there is no need to wait for night or morning. If you remain awake within, it is as the Bhagavad Gītā says: while all people sleep, the yogī is awake. Yogīs meditate; they do not need ordinary sleep, nor material pleasures and comforts. They simply draw cosmic energy through their yoga and meditation. That is why it is said, “Jab jāge tab saverā, jab soye tab andherā.” Jai Bhole Bhagavān, Bholenāth kī jai. Beyond this, there is more from the Śiva Purāṇa—important teachings we shall share, and I hope we will have some time tomorrow as well. Even if not, we will talk informally, but I trust we will have the opportunity. We began on the eleventh of May, thinking we would have ample time, but slowly, slowly, slowly it has slipped away. In the same way, we are not passing time; time is passing us. We must remember this. If you ask someone who is wandering about, and another says, “Oh, how are you?” he might reply, “Just passing time.” He does not know that time is passing him. Time passes his childishness away. Time passes his teenage years. Time passes all his youthful days. And he talks about “passing time”! What a silly thing. Time is passing him, and one day he will have to pass on, while time remains. Let us now go into the bhajan, and go with time. Jai Bhole Bholē Bābā Kī! Jai Hari Om. It is a wonderful opportunity. If you are merely searching for a candle, that is good. But when you are searching for a candle, you find the sun rising—what will happen then? That is wonderful! Then you will see everywhere. In our life also, it is definitely said that when knowledge comes through the guru, Mahāprabhujī, “Dīp Karatā Mahāprabhujī, Dīp Karatā He Kevalam.” What is the way to conquer death? You have described the symptoms that appear in the body before death. Sixteen symptoms have been told. What are the signs seen in the body before dying? If someone is to die in six months, or in fifteen days, I have described all of this. And here—how can a yogī win over death? How can a self-sufficient person overcome death? How is it that people can defeat death? The yogī, the saint, the great being—how do they conquer their death, living longer in a happy and healthy way with knowledge, and finally attain liberation? Live here happily. When you die, be liberated. The sun must come, the moon must come, but when you have grace, you do not need to come time and again in this circle of birth and death. Pārvatī is asking Śiva, “Oh Śiva, you possess that medicine, that remedy. So can you please tell? You are the yogī, the master of yoga.” And when Śiva was about to answer, He said, “Pārvatī, I have already told you six ideas, and that is mentioned in the Śivapurāṇa, Umā Saṁhitā, twenty-seventh chapter, twenty-five verses, as I mentioned earlier.” And this is the end of chapter twenty-seven, where it says: “Hey Pārvatī, listen carefully. If you wish to practice this, simply remain in a comfortable position, in a yoga posture, so you can defeat death. Sit in a comfortable position, turn off the light, and remain in kuśāsana if you have it. If not, simply sit before an altar, in a clean place, and begin to meditate. And how do you meditate? Focus your mind, and slowly roll your tongue. Roll your tongue back and slowly try to reach toward your neck, toward the base of the Brahma Randhra. Try once—slowly, roll back your tongue. When you roll it back, first you will feel a hard surface. As you become used to it, with practice, slowly, slowly, you will find the soft part of your neck, just at the base of the Brahma Randhra. And when you find that soft part, simply play with the tip of your tongue there, at its very base. Play around with your tongue at that spot. And what happens then? The tongue, then slowly, the nectar—a drop of nectar—descends. Sip it. This is the mystery, the sacred mystery, that Brahmā is telling... Pārvatī and Brahmā? No, Mahādeva is telling Pārvatī. These are the sacred things that God has kept hidden up to now. And people can live longer. How long? They can live more than one hundred years. This is called Amṛta Tattva—the nectar of life, the nectar of all things. It is similar to Khecarī Mudrā, but more powerful. Have you heard of Khecarī? Yes. And it works in two ways. The text says that there are two ways to accomplish this. One is to do it in the presence of realized masters and the guru. A skilled person will cut just a little of the connection under your tongue—what medical science calls the frenum. A person who is experienced catches that little piece with a kuśa grass blade, or any other blade, and when they cut it, you can roll your tongue all the way back toward the neck. And when you reach the neck, you will find the nectar. You can taste it, and you can try it. The text says that no matter when you are in meditation, even if you are doing light work, you can still do this. So, what did Bhagavān Mahādevajī say? If you want to live a long life, there is only one person in the world who can defeat time, and that is a yogī. Apart from a yogī, neither a deva, nor a devatā, nor a human being can do it. If you practice yoga, then in yoga you should sit carefully. After that, you should roll back your tongue and go within. Purījī, Purījī... Amṛt Tulya Vāṇī. Thus, it is the best thing you can listen to in a tīrtha, on pilgrimage, in a holy place: you are listening to the Śiva Purāṇa in the presence of the Guru. This is wonderful. “Karneche Karane Bada”—when something is organized, that itself is a great thing. So, we must always be grateful, and I hope you will benefit from this Śiva Purāṇa, which is deeply mysterious and sacred. These are things we cannot read at all times and in every place, and as I give you the reference, you can find it in the Umā Saṁhitā of the Śiva Purāṇa, chapter twenty-seven. It speaks about how you can win over death. This is precisely what people in modern society are seeking—medicine for long life, for happiness, for peace. But Śiva is telling that the medicine lies within yourself. Śrī Dīp Nārāyaṇa Bhagavānakī, Devādideva, Devaiśvara Mahādevakī, Mādhava Kṛṣṇa Bhagavānakī, Sanātana Dharma Kī Oṁ Namaḥ Śivāya... Oṁ Namaḥ Śivāya! Oṁ Namaḥ Śivāya!... Oṁ Śaṅkar Bhagavān Kī! Devadhī Deva, Deveśvara, Mahādevakī, Dīp Nārāyaṇa Bhagavān Kī! Hindu Dharma Samrāṭ Satguru Swami Madhavānandjī Bhagwānkī Satya Sanātana Dharma kī blessings to all of you. You are the blessed ones—you have received eight days of beautiful, divine knowledge, hearing about the Mahāśiva Purāṇa. Through this, sit down, do not go, all of you sit down, sit down. Ācārya Śrī was imparting knowledge, explaining about Śambhu, Śiva, Pārvatī, and so forth. You are all very fortunate that you have heard the story of the Mahāśiva Purāṇa with the help of our Ācārya. You are fortunate. “Arre, is jīv ke andar kyā tākat hai ki Bhagavān ke nām sunne? Kyōṅki unkī pūrv janam kī karmā hī aise hain. Yani, oot ke chale jata hai aur baar baar jaakar ke khade khade baate karte hain, gappe maarte hain. Kāī kī tulasī, pūrva pāpa se dharī, carchā ne svayaṁ jaise jvara ke jor se bhojana kī rucī jāyī, bukhār ātā hai to bhojana acchā nahīṁ lagtā. Vaise hī yahā̃ baite haĩ, gappā̃ mār rahe haĩ, idhar udhar jā rahe haĩ, lekin kathā mẽ nahī̃ baithā hai.” So, during this entire last week, you have been listening to the holy Mahāśiva Purāṇa. Lucky are they, fortunate are they, blessed are they, good luck have they—those who sat here all the time. Even if many of you do not understand the language, the words from the Ācārya’s mouth that enter your ears have an effect on your body, on your mind, on your intellect, on your consciousness, on your awareness—and that is developing spirituality. Unfortunate are those who sit outside, talking here and there, but not listening to the Ācārya’s recitation of the Mahāśiva Purāṇa. Many things I know. Many things—“Well, it is too long for me.” But you must realize what you have lost. You lost at least twelve years needed to return to the Mahākumbha to hear the Śiva Purāṇa again. It doesn’t matter how much you know; still, if you think you know everything, it means you know nothing. Ācāryajī flew from Sydney to here and gave his time. I was observing. I organized this for you—for all the Westerners as well as Indians. The Ācāryajī taught in English and in Hindi, but people did not listen. “Uparse bhare, nichese jhare, Guru Mahāraj kyā kare?”—On top we fill, below there is a hole; it all drips away. What can Guru Mahārāj do for you? This was a golden, divine opportunity to learn, to speak, to know, and to share further satsaṅgs. What a pity, what a pity that people were lying in their rooms, sitting here and there, thinking they know everything. There were ācāryas sitting; this is called Vyāsa Gadī—the holy seat of Bhagavān Vyāsa Muni. So when any speaker, one who speaks about the holy scriptures, is seated, at that time it is not that he is simply sitting up there; he is sitting on the seat of Vyāsa. And that is knowledge. The knowledge that enters the ears—the words that go into the ears—purify the body, the mind, the intellect, the consciousness, the soul. All of it is purified, and spiritual power increases day by day. The purpose was to bring the Ācāryajī here, speaking in English, and we also had a live webcast broadcasting throughout the whole world. Many, many bhaktas were listening to the recitation of the holy Mahāśiva Purāṇa—many, many people. But those who traveled so far and came here have forgotten. A thirsty person went to the river or to a beautiful lake to fetch drinking water, but he forgot the pot to bring the water home. So he went with empty hands and returned with empty hands. Similarly, you gave your time, you gave your ticket and money, and you came here. And what were you doing? Gossiping. What were you doing? Shopping. What were you doing? Lying in the tea and coffee area. Sitting in the Satguru Darbār. Sitting in the kitchen. Sitting outside. What was that? It means it is not your fault—yeah? You might think that. Sometimes you think the master is also thirsty, and you bring a glass of water—yes, you do that. But nobody thinks that Swāmījī is thirsty. Anyhow, it is not your mistake; it is your karma. What power does the soul have? Take the name of Rāma, and fate will bow its head to you. “Arre, kyā is jīvātmā kī tākat hai? Karma aise hai ki ek thappar māre, idhar mū̃h idhar phir jātā, kuśaṅg kī or.”—What strength or ability does this jīva have? What is the power of the soul in taking the name of Rāma? This jīva has no power to remember or repeat the name of God, Rāma. Because your karma gives you a slap on your cheek and turns your face in the other direction. Where? To gossiping, to going out. Again, they remain deprived, and they stay deprived. “vañcit rahe jāte hai, aur vañcit rahe gaye, chuke ko chaurāsī, ek keval manuṣya kā jīvan hī, amūlya jīvan hai, Bhagavān kī bhakti, Gurudev kā āśmaran, aur Gurudev kī jo ye kathā hai, ye sunne vālā bhāgyaśālī hotā hai. Hari Anant, Anant Hari.” The kathā: God is endless, and endless is the glory of God. It doesn’t matter if you don’t understand. But this sound enters your ears. Yet people were sitting here and there. They think they are the wise ones. They think they are the great ones. They think, “I don’t need to listen to this Ācāryajī.” What can I do for you? Well, you have only twelve hours more. After that, the door is closed. You can knock on the door of God, but you will have nothing. So, people who did not listen—I see the Ācārya is reading the holy Mahāśiva Purāṇa, and these people are slowly going there, going there, coming here. What a wonderful vision here. What a wonderful atmosphere. Don’t think you are great. Don’t think you know everything. You don’t know everything. If you know everything, then why do you read the Bhagavad Gītā every day? Why do you read the Rāmāyaṇa every day? Why do you read the Qur’ān every day? Why do you read the Bible every day? You read a hundred times, you listen a hundred times. But it is not in your heart. To receive knowledge every day, day by day, new knowledge comes. If you read one śloka of the Rāmāyaṇa or Bhagavad Gītā, you get new knowledge. That is called Kāmadhenu. Every day fresh and good milk comes from the mother cow. Similarly, from the kathā, it is coming, but you did not understand. And if you drink milk with closed eyes or with open eyes, milk is milk. And if you drink poison with closed eyes or open eyes, poison is poison. So, it is your duty to sit and listen here. All these sannyāsīs in orange cloth, going here and there—they say, “I am Swamiji, I don’t need to listen.” Swamiji is going there, Swamiji is going there—he has many duties. So, it’s a pity. It’s a pity you lost again. You lost again. And it is a great thing, the best thing, that many of you were waiting here, and you learned and you heard. Many beautiful stories the Ācāryajī told, which you have never heard before. The mantras, different mantras, Sanskrit mantras—these would be a great treasure for you to use these words and these mantras in your yoga classes and to share satsaṅg further. But you went without any pot to the river, and you came back empty-handed. Well, that is how it is. “Śhab kast chadhoor karega, Bhagavān kī kṛpā hai.” Anyhow, what has happened has happened; we do not know. Next life we may become human again. Anyhow, we will be born again, but I cannot promise you, because you missed it. Har Har Bholī Namaḥ Śivāya, Namaḥ Śivāya Om Namaḥ Śivāya, Namaḥ Śivāya, Om Namaḥ Śivāya, Har Har Bholē Namaḥ Śivāya, Om Namaḥ Śivāya, Har Har Bholē Namaḥ Śivāya, Har Har Bholē Namaḥ Śivāya, Om Namaḥ Śivāya, Namaḥ Śivāya, Om Namaḥ Śivāya, Har Har Bholē Namaḥ Śivāya. Oṁ Śaṅkara Bhagavān Kī, Śyābara Rāma Candra Bhagavān Kī, Pavan Śruta Nūmān Kī, Ādi Guru Bhagavān Śaṅkarācārya Kī, Satya Sanātana Dharma Kī, Deveśvara Mahādeva Kī, Dīpa Nārāyaṇa Bhagavān Kī, Mādhava Kṛṣṇa Bhagavān Kī, Gau Mātā Kī, Bhārata Mātā Kī, Kī Jaya.