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Part 1: The Signs of Approaching Death and the Path to Immortality Oṁ Śrī Gaṇeśāya Namaḥ. Bhakratuṇḍa Mahākāya Sūryakoṭi Samaprabha, Nirvighnaṁ Kurume Deva Sarvakāryeṣu Sarvadā. Oṁ Śrī Sarasvatī Namaḥ. Sarasvatī Namastubhyaṁ Varade Kāmarūpiṇi, Vidyāraṁbhaṁ Karisyāmi Siddhirbhavatu Me Sadā. Oṁ Śrī Guruve Namaḥ. Guruṁ Brahmā Guruṁ Viṣṇu Guruṁ Devo Maheśvaraḥ, Guruḥ Sākṣāt Paraṁ Brahma Tasmai Śrī Gurave Namaḥ. Oṁ Sarve Bhavantu Sukhinaḥ Sarve Santu Nirāmayāḥ, Sarve Bhadrāṇi Paśyantu Mā Kaścid Duḥkhabhāgbhavet. Oṁ Śāntiḥ Śāntiḥ Śāntiḥ. Oṁ Asato Mā Sadgamaya, Tamaso Mā Jyotirgamaya, Mṛtyormā Amṛtaṁ Gamaya. Oṁ Śāntiḥ Śāntiḥ Śāntiḥ. Oṁ Sahanāvavatu, Sahanau Bhunaktu, Sahavīryaṁ Karavāvahai. Śrī Parameśvara, Parampitā, Paramātmā, Gaṇeśa Bhagavān, Sarasvatī, Gurubāra, Sant Mahātmā, Sādhu, Satpuruṣa, Satsaṅgī—I welcome all of you who are present here in this pandal or are watching and listening through television or other media. Thank you for joining this session. Please accept my greetings. Hari Om Tat Sat. Today, we continue with the Śiva Purāṇa. In the earlier session, we discussed Pārvatī asking Mahādeva, "O Mahādeva, when a human being nears death, what are the signs in his body?" In response, Śrī Mahādeva revealed eighteen secret signs. This is the divine knowledge of Satyakāla, a profound secret not fully available even in modern medicine. Therefore, wherever you are listening, please continue to absorb this Amṛt Vāṇī. Thus far, we have covered the symptoms related to the eyes, ears, and other body parts. Now we proceed to the final two signs, as described in the Umā Saṁhitā, chapters 17 to 25 of the Śiva Purāṇa. Mahādeva explains to Pārvatī the significant symptoms that appear when a person is close to death. This is a crucial lesson for our society. Importantly, he does not merely state the problems but also provides a solution, which we must understand today. The sixteenth sign, mentioned earlier, is when vultures, eagles, or similar birds follow and chase a person. This is a message that the person will die within six months. The countdown begins from that moment—six, five, four, three, two, one—until the end. The seventeenth sign is the sudden appearance of the blue fly (the blowfly), which typically emerges around dead matter. If this blue fly comes and circles around your body, it is a sign that you will die within one month. The eighteenth and final sign is if a vulture, crow, or pigeon comes and touches or alights upon your head. This touch is also a symptom, indicating death will come within one month. These are the definitive signs. You may wish to remember them or note them down. They are clearly mentioned in the Umā Saṁhitā, chapters 17 to 25 of the Śiva Purāṇa. Śiva-jī states there is no doubt in this; if these symptoms appear, it is confirmed. Thus, a person is notified of the arrival of their time. Jai Bhole Bābā Kī! We have explained the signs of time (Sūra). For instance, if a blue fly comes before you and surrounds a man, his remaining age is one month. Similarly, if a crow or pigeon climbs onto one's head, death is imminent within a month. Even if a bird strikes your head, it is a sign of death according to the Śivapurāṇa. Śiva-jī repeatedly emphasizes to Pārvatī that there is no doubt in this knowledge; it is the truth of time. In the next part, I will explain how we can defeat death. This is the important question Pārvatī asks, and Mahādeva gives a clear answer. It is a very ancient technique. Many of you may already practice it, and if not, you can begin today. For those unsure, the Śivapurāṇa explains it in detail. It covers all forms of yoga—Haṭha Yoga, Dhyāna Yoga, Rāja Yoga, Sāṅkhya Yoga—explaining how to perform them, the appropriate time, and their outcomes. As the Yogī’s Yogī, the Yogādideva, the Mahā Yogī, he imparts this authentic knowledge. True yoga is not merely physical; it is the unification with Brahma. Dhanyabhāg hamāra caraṇame śiśanābhaya Satguru jari pilāyī mujhako, Satguru jari pilāyī mujhako. Toru māru magadānāya Gurujī, merā āmad jariyāya, yālu merā umar jari le āyī. Cauḍā loka eka so brahmānanda mujh me hī darśāyā. Chawda loka ek so brahmānand mujh me hī darśaya. Prabhu, aisī jīrī se bhaiyā sañjīvana. Aisī jīrī se bhaiyā sañjīvana, amar bhaiyā sukha pāyā. Gurujī merā amar jārī, Gurujī merā amar jārī, laiyā bhāgya binā nahī. Bhagya binai mile nahi darśalo kame bhaiya Bhandana Sena, Bhandana Sena, Nirabhanta Bhaya, Kujji Mera Amar Jari Le Aaya, Dayalu Mera Amar Jari Le Aaya, Dharamahe Avatara Hari Dharamahe Mrta Jime Jari. Yalume Satguru Sai Avshideva Purisa Rehata Sada Niradhai. Satguru Sai Devapuri Sada Niradhai. Now, in the following chapter, Umā (Pārvatī) asks Mahādeva, "You have described all the symptoms preceding death. Now, please tell me: how can we defeat death? How can human beings live forever? Is this possible, or is it a ridiculous notion?" Śiva replied, "Death is immensely powerful. It can destroy the sky, the earth, and the entire universe. No one—not humans, gods, nor demons—can defeat death. Only one person can: the yogī." Mahādeva continued, "In earlier times, Death used to come in a visible form. He would announce, 'Your time has come, let us go,' and take the person. However, people began to fight him, block his path, and even trap him. Therefore, Death worshipped me, saying, 'O Mahādeva, for the continuity of creation (sṛṣṭi), I must inform beings of their final time and take them. But people resist and hesitate. Please bless me so that I may move invisibly.' I granted that blessing. From then on, Death can go anywhere in the three worlds (loka), anytime, but invisibly. That is why death is always around us, in our pocket, listening. It can come at any moment, with no visible form." Pārvatī then asked, "How can a yogī defeat death?" Mahādeva began his explanation. First, knowing the signs of death is essential so people are aware. Then, the question of overcoming time arises. Mahādeva stated that in this world, no one can win over time, except a yogī. By practicing the pure yoga taught by Mahādeva, a yogī can achieve victory over death. This teaching is crucial for people today who seek a long life. The solution given by Śrī Mahādeva in the Satya Kāla, during the Brahma Kalpa, is rare—it is a medicine, an unparalleled nectar (amṛta). Śiva claims that a yogī can defeat death. First, understand that our body is composed of the five elements (pañca mahābhūta). Within the earth (pṛthvī) element, there are five qualities (tanmātrā): śabda (sound), sparśa (touch), rūpa (form), rasa (taste), and gandha (smell). A yogī concentrates on and realizes these elements within. He prepares a yoga posture. The method is as follows: Find a peaceful and clean place. Sit in Sukhāsana—any comfortable posture, be it cross-legged, with legs stretched, or in the lotus posture (Padmāsana). Then, turn off all lights and remain in complete darkness. This avoids distractions from light. Next, use the Tarjanī (index finger). With both index fingers, press and close your ears. This blocks all external sound. Maintain this pressure for two ghaṛīs. A ghaṛī is a Vedic unit of time. One ghaṛī equals 24 minutes (Note: The speaker initially said 22 minutes and 22 seconds, but later corrected to 24 minutes. The calculation is based on 60 ghaṛīs in 24 hours, making one ghaṛī = 24 minutes). Therefore, two ghaṛīs equal 48 minutes (almost one hour). Sit in darkness, pressing your ears for this duration. When the ears are closed, you will begin to hear an internal sound. This sound is called Śabda Brahma, the sound of the Absolute. By listening to Śabda Brahma, one's age gradually increases, and strength is gained from all the worlds. To summarize: Sit in a comfortable posture (Sukhāsana) in a dark place. Lightly press your ears with your index fingers so that no external sound is heard. Remain thus for about 48 minutes. Do not force anything; simply concentrate on the sound you hear. Initially, you may hear a confused sound. Persist. Slowly, you will perceive a sound like a burning fire, as if you are before an oven with flames. This sound is remarkable. The benefits are numerous: 1. The fire sound (agni śabda) instantly aids digestion and resolves gastric problems. 2. It cures or prevents all types of fever. 3. It can counteract the signs of impending death. Even if symptoms appear, practicing this can help avoid death. 4. If practiced regularly, morning and evening, you can not only defeat death but also control sensual desires. 5. You connect with Śabda Brahma, the eternal divine sound, and realize your true self. You realize the fire within and connect it to Brahma. You will eventually hear nine distinct internal sounds. The first is the fire sound. This practice can be done by anyone, anywhere—even if sick, in bed, or with physical limitations. This is divine yoga. A yogī must be disciplined and practice continuously. Through this, one gains energy, negativity dissipates, and the yogī's enemies—laziness (alasya) and excessive sleep (nidrā)—are defeated. Someone once asked, "What is the hardest yoga posture?" Some say Camel (Uṣṭrāsana), Headstand (Śīrṣāsana), Wheel (Cakrāsana), or Crow (Bakāsana). But the hardest posture is to wake up from bed and sit for yoga. If you can do that, everything else becomes easy. This Śabda Brahma Yoga requires no special mat or place. You can do it anywhere. Secondly, you become free from the bondage of birth and death. This is the power of Śabda Brahma Yogāsana. You possess the life-giving knowledge discovered by Lord Śiva through penance. We only need to sit and listen. Regular practice, morning and evening, can enable one to live beyond 100 years. Brahmā has given human beings a minimum lifespan of 100 years. By following this practice, anyone—old, young, or child—can do it. There is no age barrier and no side effects. Before sleeping, simply sit, turn off the lights, press your ears, and listen continuously to Śabda Brahma. It is said you will hear nine kinds of sounds in your ears. The one who does this sees everyone as a yogī, just as a mad person sees everyone as mad. There is a story: The Prime Minister of India once visited a mental hospital. The patients greeted him, asking who he was. He replied, "I am the Prime Minister of this country." They all laughed and said, "Oh, you've also gone mad and come to the right place! We used to say the same thing before we came here. Stay for a few months; you'll be fine." This illustrates that we perceive the world according to our own state of mind. If you are lazy, you might think others are lazy too. Do not compare. The nectar-like wisdom given by Śrī Mahādeva can be practiced with small, steady steps. This great knowledge has come down from our Ṛṣis and Munis. When you connect with Śabda Brahma, you defeat death. With advanced, regular practice—even for one week—all sorts of symptoms can be alleviated. As you hear the nine sounds, you elevate spiritually and connect with Brahmā. Attachment, jealousy, ego, and the six enemies (ṣaḍripu) of the mind gradually disappear. The one who masters the vital airs (prāṇa) and realizes these sounds achieves Nāda Siddhi. Nāda Siddhi is perfection in yoga. A Siddha Puruṣa or Siddha Yogī is one who, through this meditation, can hear the nine distinct sounds. With this siddhi, you can travel without moving; you can feel connected to Europe, the moon, or America. You attain enlightenment, can go anywhere, and even read others' minds. In one story, a woman could read a man's mind every second and would slap him accordingly—meaning you can understand unspoken thoughts. This is the mind-reading technique. However, you must give up all attachments. Pārvatī asks, "What are the nine sounds?" Returning to the story about the Prime Minister: He visited a psychiatric hospital, smiled, and shook hands with everyone without discrimination. When asked who he was, he said, "I am the Prime Minister." They replied, "You've come to the right place. We used to say the same. You'll be fixed in two or three months." This shows that your mental state is reflected in how you see others. If you are a yogī, you see everyone as good. If you are notorious, you see everyone as bad. With mental clarity from Śabda Brahma, you see the good in everyone, always smile, and attract positivity. The impurities of hatred, jealousy, and ego are cleansed. The nine sounds are: 1. Ghoṣa: A sound like an announcement or a gathering cloud, a universal voice. 2. Kāśya: A sound like that of a bell or a ringing instrument. (Note: The transcript lists only the first two sounds by name before ending.) Part 2: The Nine Sounds and the Path to Immortality Is the sound of two metals striking each other a form of theft? That is the type of sound you will listen to. The third sound is called kāśya in Hindi. The third one is śṛṅga, like the sound of a horn being played. So, you are in the playing. Something, siṅga, and another is ghaṇṭī, the bell—the sound of a bell. The third one is bīṇā, the violin—you can listen there. Yes, violin, bell, and flute, and dundubhi as well, and conch, and finally the cloud—the sound of the cloud. You will listen to these nine sounds, śabda. If you listen to these, that yogī will certainly defeat death. It is said that if you regularly practice this for seven days, you will definitely experience that symptom. So why not we try it? If you are not trying, let us start from tonight. Make this a strong discipline: whenever you return from outside, dedicate one hour to practicing the teachings of the Śiva Purāṇa practically, not just listening. This is an achievement. From your India, or from this Śiva Purāṇa, you can write this down and explore it. This is divine knowledge; why should we not practice it? If you only listen about food—that it is nice, smells good, and is tasty—you will not satisfy your appetite. You need to eat to get the benefit. Similarly, if you keep listening but do not practice, we are not taking advantage of it. So from today, are we ready to practice? Yes. What is the name of this yoga? Śabda Brahma. Śabda Brahma Yoga. What is it? It is better to practice for one hour daily. Turn off the lights and sit. The process is to comfortably close your eyes. You listen, and then you remain still. You can do it here. You need to do it with focus; you can gain energy. When I practice, sometimes you cannot hear any outside noise. You only perceive Brahma in the purification. It is amazing, and you will instantly gain energy. You will not feel any tiredness. It is amazing. This is not just theory; it is a practical thing. That is why I am also practicing and sharing my experience—it is not only from the book. So, practice what you preach. I practice, and you also can practice and benefit. Day by day, you will have good energy. Jai Bhole Bhole Bābā Kī! Jai! So, what is this? This is the Amṛta Tulya Bāṇī given by Mahādeva. What is said in this? Practice this for at least seven days. By doing so, you can hear these nine sounds in the ear. When external sound ceases, then from within, the sounds of Ghoṣa, Kāśīya, Jhaṅkāra, Śṛṅgāra, Ghaṇṭā, Bīṇā, Bāṁsurī, Ḍuṇḍubhi, Śaṅkha, and Megha are heard. When you hear these sounds, you attain Nāda Siddhi. By attaining Nāda Siddhi, all diseases are freed, and you also gain Jñāna. What is more important than Jñāna? You do not get Ṛṣi or Rāga or anything else. What happens in your mind? You attain Ānanda. The Ānanda of the mind is the Ānanda of the whole world. Jai Baliyasi Bhagwan! In the scriptures, it explains in detail why there are nine sounds. If I get a chance, I will explain later. It says that when you perceive that nāda sound, all mental problems and sicknesses will go away. That is the theory of the Nāthas. We talked earlier about the Pāṇḍinīs, the cosmic Dharmarājanātha. The Pāṇḍinī also meditated. When he heard that Brahmā from Mahādeva, he formulated the rules for Sanskrit. The formulation consisted of fourteen sūtras, which we also discussed before. They are called the Maheśvarāṇī Sūtrāṇi. What are they? The Sūtrāṇi are good, rhythmic, and fourteen in number. They were heard from Brahmā. Mahādeva was playing the ḍamaru. When Mahādeva played the ḍamaru, he produced nāda fourteen times. That was the primal drum sound, and he captured it. The story gives only an indication; it might be hard to believe. But when you meditate and connect with Brahma, it comes like a miracle. That is why Pāṇini, while meditating on Śiva, had Śiva appear and play the ḍamaru. With that, he made the sūtras. That means whatever he was meditating on—Śiva, the transcendental stage—he listened to this sound and compiled all those sounds. In the same way here, when someone meditates deeply, the first is the gosātmaka nāda. The first sound that is heard in meditation is the purifier of the self (ātmaśuddhi kārak hai). That first sound heard in dhyāna is the purifier of the self, and it becomes the excellent nāda (uttama nāda). That is why it is so. The second is kāṣya, which gives movement to the life force (prāṇīya ko gati ko deta hai) and removes any restlessness from the mind. The third is śṛṅga nāda, which removes thoughtlessness (bevicār se dur kar deta hai). When thoughts of theft or deceit arise in the mind, it removes them. When another person gets thoughts of impurity, it takes them out. In this way, the fourth, ghaṇṭā and śaṅkha, also produce sound. Practice this from today. This āpsarā has come to the tīrtha. You have also heard the Śiva Purāṇa. Follow the words of Śiva Jī. Otherwise, what is there? The buffalo plays the drum in front of the buffalo, but the buffalo does not dance. As soon as you hear it with one ear, it goes out the other. That is why the enemy does not let you hear it. We are in a beautiful place here, and we have this opportunity in retreat. We can practice and benefit. This is for all. Mahādeva contemplated, meditated, discovered this, and passed it down. There are many yogīs here at the Kumbh Melā, and I heard they are practicing this. Many yogīs do not eat food; they just practice this. Mahādevī here has given the principle, the formula: how can one remain without eating forever? That is also amazing. This is called the Navada Śabda. If you read the Rāmāyaṇa, there is Navadhā Bhakti. In the Śivapurāṇa, what is there? For liberation, for life, for overcoming death, there is Yoga, Navadhā Śabda—the nine different sounds. Jai Bhalya Śivagwan Kī. Jai. Now, Pārvatī is asking, "That is one thing, okay. That can be done by someone. Are there any other things as well?" She is asking, and he is giving other wonderful ideas. Some of you are practicing; if not, you can practice. Pārvatī says, "Yes, is there something else, another idea?" And Mahādeva says, "Yes, there are some other ideas as well." Pārvatī asked, "Is there any other way to defeat death?" He said he is telling you. Here you can see how much people are willing to spend to defeat death. If someone could live forever, he is ready to give one lakh, two lakh, thousands, millions, crores. In such an old age, our ṛṣi munis have studied a lot and preserved so much knowledge. If we listen a little and study, it is beneficial for us, for our family, and for the world. Now, Pārvatī, I would like to explain four major ideas on how you can defeat death. If you fail to maintain one practice, you can follow another. If you do all four, you will absolutely win over death. If you do not want to win, that is okay. But if you want to win, it does not mean you will live thousands of years. However, whatever sickness comes at that time, you can defeat it. Nothing here is immortal or permanent, but still you can live at least 100 years. You can live as long as you wish. Mṛtyu kar sakte. Mṛtyu means you can live as long as you want to live. This is the idea of the Śiva Jī yogīs. Mahādeva is going to tell. And Pārvatī is saying, "Well, this is definite, and you will celebrate death as your festival because you will win at that time." There is another idea he is telling. What is that idea? He said, "Sit in one place." Sit in one place and ensure your āsana is nice. Straighten your back. How many of you are sitting in a loose posture? You can sit. Straighten your back. Pull your shoulders back. And start to breathe. You are breathing now, but this is yogic breathing. He was talking about yogic breathing. If you breathe yogically and continuously, it is prāṇāyāma. In prāṇāyāma, how can you do it? It says you need to stay and chant the Gāyatrī Mantra three times. After chanting the Gāyatrī Mantra three times, stop your breathing. When you stop your breathing continuously, how long can you stop? You can stop. Even if you are practicing at a higher level, do not take anything; just take a tip of water from kuśa grass. Dip the kuśa grass in water, put that drop in your mouth, and meditate. You will get amazing benefit. That person can live, it says, for a hundred years. So you can achieve that Āyurveda. 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. Now, inhale deeply and hold your breath. What Pārvatī Jī has said is that there is no other way to win over death. He has told us what we have to do. So make a resolution (Uchāśan) where you can do what you can do with ease. After that, do prāṇāyāma. How to do prāṇāyāma? It is said that you should chant the Gāyatrī Mantra three times. After chanting, take a deep breath and retain the breath in your mind. Then, take as much water as can be held on the teeth of that grass and keep it in your mouth. After that, sit down with concentration. Mahādeva says that the sun sets and must rise, and the moon sets and must rise. But that yogī who practices like this, when he dies, does not need to be born again and again. He will become Amar; he will have long life forever, longer than the sun and moon. Here it is said, Pārvatī Jī, if any yogī works like this and remains meditative, then what happens? He has to go, and tomorrow comes; the moon also has to go in the evening, and tomorrow comes, and the stars as well. Furthermore, it says that if you are practicing this and, while holding the breath, you remember in front of the two nostrils there is an image of Śiva and Pārvatī, or in your mūlādhāra cakra, your root energy center, if you visualize there an image of Śiva, you will live even longer. That means you can defeat death and all sickness and diseases. So 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 and bright face. That will cut off your beauty parlor investment; you do not need to go. Also, you will be bright. A yogī does not need any cosmetic things or plastic surgery to beautify. You will always have forever bright energy, kanthī. Whatever is inside, our face is a 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. You can see Śiva and Pārvatī in both the parts of the nostrils (nāsikā) and the Mūlādhāra Cakra. The Mūlādhāra Cakra is between the anus (guda) and the urinary passage (mūtradvāra). You can see Śiva there. After that, drink a drop of water. Drinking a drop of water makes you pure. It increases the beauty of your body, increases progress, makes you as powerful as the air, and brings happiness. Śālī ho jāte hain aur āpko sukha prāpti ho jāte hain. This is such a great knowledge (mahān vidyā) that with the power of the air you can traverse the world, and you can stay in a peaceful place. Where can you do this? You can sit in a good place and do it. Jai boliye Śrī Mahādev jī ko. Jai Śrī Brahmā Viṣṇu Maheśwar ko. Jai. There are so many lessons we need to do, especially we yogīs, everyone, especially we need to follow this yoga posture that he is telling. Whatever we are practicing in yoga, he is the first master; he knows everything. Here in the Umā Saṁhitā and Bṛhat Saṁhitā, it mentions when and how you have to do it. The Kailāśa Saṁhitā also says these are the best methods. Now, Mahādeva is going to tell the third main thought. He is telling you the third way to win over your death. Whatever people come, they have to die. But if you can live a long time and die happily, then who will not want it? Here Mahādeva Jī is explaining how you can live more than 100 years. Here again, the second yoga āsana has been told. Keep listening. This is such an important yoga āsana. This is Mahādeva Jī’s true yuga bāṇī. It is not someone’s made-up bāṇī. He has taught us the way to survive death for Pārvatī. Wherever you are, go to your house and clean your room. Sit on a good seat. On that seat, put some grass underneath. If possible, put white clothes on it. After that, sit properly. After sitting, press your eyes with two fingers. Press your eyes with two fingers. After that, see the stars you can see for half an hour. Half an hour means in one hour there are two ghaṛīs. Two ghaṛīs means 44 minutes, but if you see for half an hour, it means 22 minutes. So keep seeing for 22 minutes with your two fingers pressing your eyes. Mahādeva told the third idea. The third idea is: just go home, turn off the light, and clean your space in front of the altar or anywhere. Just make one specific place. If you have kuśa grass available, put some grass under your cushion. Make a cushion of grass. If you have one, use a nice, white, clean towel or something. Stay there, and after that, raise your hand. When you raise it, just place two fingers on your eyes and press them. Press it and press it. You will have to do it continuously for an adhā muhūrta. Adhā muhūrta has been explained here. Adha muhurta means one ghaṛī. So adha muhurta means two ghaṛīs. The ghaṛī is a unit of time. One ghaṛī equals 22 minutes and 22 seconds. So, Adha means 22 minutes and 22 seconds. Approximately, you can do roughly 20 to 25 minutes. But it says exactly. So you can do exactly 22 minutes and 22 seconds. Maybe you can set an alarm for beginning practice. After that, what will you see? You will see Jyoti—white light, or red light, yellow light, or black light. It is like a rainbow; you will see various colors in your eye. You can meditate after that, closing your eyes continuously. Remove your hands, but continue to meditate. That image will remain for a longer and longer time. When you practice every day, that image, you will see Brahmā. And you will align with Brahma. It says that you will confront and be free from your desires and all difficulties. Also, you will reach aṇimā and discover that wonderful siddhi practice. You will find the siddhi, and that siddhi will help in mokṣa, liberation. So after that, what happens? You keep pressing your eyes. You keep pressing your eyes. See the seven colors, like the rainbow (indrāṇī), the seven colors. After seeing the seven colors, stay for half an hour, for 22 minutes. Then you will see the rainbow colors, and those rainbow colors will help you and liberate you. Also, you can defeat sickness. That is from the Śiva Purāṇa. What is the reference? Obviously, if you want to write a book, thesis, or article, you need a reference. Nowadays people need proper references. I have prepared one reference you can write down: Śiva Purāṇa, Umāsaṁhitā, Chapter 27, Verse 25. That talks about how you liberate, how you defeat death with this practice. If you want to listen to that mantra, that verse says: Vedāhaṃ etam puruṣaṃ mahāntam āditya varṇaṃ tamasaḥ parastāt, parastāt, tameva viditvāti, mṛtyum eti nānyaḥ, panthā vidyate ’yanāya. This is a śloka for you. Where is this evidence? Where is it written? If you want to know, it is written in the 27th chapter of the Śiva Purāṇa, Umā Saṁhitā, in the 25th verse. If you do prāṇāyāma like this, if you meditate like this, that Lord Śiva has such an immortal bāṇī, then he will liberate you; he will conquer death for you. That is why Lord Śiva’s bāṇī is never false; the scripture’s bāṇī is never false. If you do not get this benefit while practicing, either you make a mistake in the method or in the timing. This is the reference. If you practice that, Śiva never, never tells you a lie. It is truthful. He said that, double-confirming to Pārvatī twice, "Do not doubt." It is confirmed. So you have this, and you can practice and practice. You will get it. Finally, the yogī conquers time and thereby attains immortality. This is the best idea that Śivā Jī is telling. Jai baliye si bhagavān kī, Rāmābhishnu Maheśvara kī, jai. We will have one song, and after one song, we will continue. He has given a couple of ideas as well. Hari Om. Śabdo se nahī̃ mārī jā, tārā mārī hailī. Śabdo se suje Rāma, śabdo se bhujhe. Śabdo se suje Rāma, śabdo se bhujhe. Śabdo se cale mārī sāth, sāth mārī helī. Śabdo se cale mārī sāth, sāth mārī helī. Śabdo se nahī̃ mārī jāt, tārā mārī heli. Śabdo se nahī̃ mārī jāt, tārā mārī heli. Aur nāī dahī mārī heli, aur nāī dahī mārī heli. Śabdo se nahī̃ mārī jā, śabdo se nahī̃ mārī jā. Tārā mārī. Śabdo se bhelā Rām, śabdo se melā hai. Śabdo se bhela Rām, śabdo se mela hai, Śabdo se pāve sab jñān, Jñān marī helī, Śab-da-śib-sab-jñān-jñān-marī-elī Śab-da-śan-nehi-mah-rī-jā-tarā-marī-elī Śab-da-śan-nehi-mah-rī-jā-tarā-marī-elī Or-na-mah-rī-dā-dai-mah-rī-elī Or-na-mah-rī-dā-dai-mah-rī-elī Śab-da-śan-nehi-mah-rī-jā-tarā-marī-elī Śabdo se nahi Māri jā, tara mariyali Śabdose yogī rāma, śabdose jugati hai. Śabdose yogī rāma, śabdose jugati hai. Śabdose sech udhar, udhar mariyali. Śabdose secha udhar, udhar mariyeli. Śabdose nehi marijā, tara mariyeli. Śabdose nahī̃ mārī jā, tārā mārīyelī Śabdose śūra guṇa rāmā, śabdose nīra guṇa he. Śabdase sūra guṇa rāmā, śabdase nirguṇa. Śabdase dīpī dharmārī helī, śabdase dīpī dharmārī helī. Śabdase nahī̃ māre jā, tārā mārī helī. Śabdase nahī̃ māre jā̃, tārā mārī helī, orā dāhī mārī helī. Śabdasa nahī̃ mārī jā̃, śabdasa nahī̃ mārī jā̃. Śabdasa brahma, śabdasa māyā, śabdasa śiva, nānjī pār. If you have not had a chance to listen to this, you are getting a chance now. If you do this completely, it will definitely happen. It seems that something will happen with these small things, too. It will definitely happen. At one time, there was a fire. At the time of the fire, everyone was pouring water to extinguish it. There was also a bird there. The bird saw that the human beings were very worried. It also brought some water in its mouth from the sea and was dropping it there. There were other birds also. Another bird asked, "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 the dharma śāstra after dying, then at that time the name will be written of who had a hand in extinguishing the fire. That name will also be written in my name." So you might ask, "Will little things make a difference?" Obviously, little things are great things. Little things can make greater things. If you see a wall, one brick is small—that is nothing—but many bricks make a big wall that you cannot destroy. As I mentioned earlier, there was a fire. Somebody set fire to a house, and people were scared, crying, and everyone was putting water to put out the fire. There was a bird also, and the bird saw, "Oh, people are crying. That is a great problem. Let me help somehow." He went to the river and brought some water, and he was bringing water continuously. Some of the board members asked him, "Oh, what a silly person you are. You are bringing this tiny drop from the river that cannot help anything. Why are you doing this effortless thing?" And he replied, "Well, one day when the fire is out, people will make a list. In that list, my name will be there, no matter how little water I bring." In the same way, there was a man walking on a river bank. You know that when there is a high tide in the ocean, there are so many starfish that come onto the beach. That man saw thousands of starfish there and started throwing them back into the ocean. Another guy asked, "Well, you are throwing a couple of starfish into the ocean? That does not make any difference because there are already thousands of starfish on the beach." He replied that it might not change the whole world, but it might change that one starfish's world because it will find the water and live. That is why, if you also have got something, it is said in Śāstra: if you become a very nice intellectual person, give knowledge to one person. It might not change the whole society, but it changes one person’s life. If you become very rich, you do not need to do anything else; 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 a great thing in your list of puṇya, listed in your dharma. In the same way, here also, this is a simple thing. But if you do it regularly, day by day, it is wonderful. Always, the seed is small, as I mentioned before. The seed is always very small. The banyan tree is very big, amazingly big, but the seed is very small. You can fit it in a pocket or a small container. That is why puṇya, good deeds, also start small. Part 3: The Nectar Within: A Gift from Śiva Good and beautiful things often come in small packages, making a small gift precious. In the same way, Mahādev gives us a special gift through the Śiva Purāṇa. People today seek health, peace, achievement, and success. The formula exists, but we do not practice it. We seek outside ourselves, even though Śabda Brahma is within. We close our ears and eyes, yet we wander externally. We travel hundreds and thousands of kilometers but never try to travel within ourselves. It is said that small works become big works. We have traveled many miles in life but have never traveled our own mind. You can travel with your mind too. Close your eyes and sit for at least an hour for yourself. Give yourself that time. When you travel your inner self, you will know who you are, where you have come from, and what the benefit is. You will know everything. Jai Bholā Bholā Bābā Kī Jai. These are the little things that Pārvatī asks. He tells her this is for sure, and it is a meditation practice. He is the supreme Lord manifesting, the yogī, the mahā yogī, the first yogī. He asks if there is anything else she wishes to know. She asks again, "Is there another thing?" Mahādev says he will tell another important thing: nectar. How you can drink nectar. If you drink that nectar, you will not need to find any milk, honey, or anything outside. You can heal yourself, cure yourself, lengthen your life, and live as you wish. How long do you want to live? Do you want to live forever? Or just for whatever time you wish? Śrī Mahādev Jī gave an excellent solution: drink Amṛt. What is Amṛt? The Yoga of Amṛt. How to do this Yoga? First, he said that anyone can do it—whether woman, man, child, sick, or old. There is no difference. Go home and sit in a place like a yogī. Keep your body in a high position, not low. Have a lamp, then turn it off. When it is dark, put an añjulī on your forehead as if you are asking for something. Make an añjali and shape your mouth like a bird's beak. Make your mouth long like a bird's, and adopt this posture. Always clean your space, sit with your backbone straight and shoulders back, and meditate in the yogic posture. Slowly, when nothing is disturbing you, bring your two hands in. This is not a full prayer posture; remain like you are begging or asking for something. Make this hand posture and keep your mouth shaped like a bird's beak, almost like a pig's snout. Breathe deeply. You can try now, but keep your tongue inside. Stay like this and make a narrow hole with your mouth to breathe in. Instantly, you can feel some taste in your breathing. Look at this taste inside. Do you feel it? If you don’t, practice and practice. When you feel it, the breathing goes forcefully and heats your Brahma at the point, the crown center. When you hit the Brahma at that point, some nectar drips down, and you can taste it. Repeat this deeply, as many times as you can. It is very helpful. One who does this feels no hunger or thirst. That is the nectar. That is why there is a story that nectar was found from the ocean, and demons and gods fought over it, with the gods ultimately finding the nectar. If you don't believe that story, it is like when you meditate and tune in, it is like fighting demonic and godly qualities. Your mind says, "I need to do it," and the other mind says, "I am lazy; I'd better do some other job." That demonic quality comes. If you meditate, that is the godly quality, and you will find the nectar. When you find the nectar, you will avoid many sicknesses and diseases. That is why it is said that not only human beings but many birds and insects can heal themselves. We have a doctor inside as well. If you go to the jungle, there are many elephants and animals. Do they go to the doctor? No, they heal themselves. If there is a wound, they can touch it with their tongues and recover slowly. They have some innate knowledge. An idea was found in Nepal. A man discovered a wonderful remedy for snake bite, won a prize, and his name was written in the Guinness Book. He was a simple farmer who looked after buffaloes and cows in the forest. One day, a frog was jumping there. A snake came and chased the frog, bit it, and the frog struggled to escape. Luckily, it escaped from the snake's mouth. The man was watching from a tree. The frog was struggling with wounds and blood. It jumped, found some hops, started to eat them, and rubbed them on its body. The man watched everything. Later, they found out about the hops. He brought them home, told somebody, and for an experiment, the herbal medicine authority gave the hops to a bull bitten by a snake. It worked. After that, they sent it for testing in a London lab, and it was found to be perfect. Nowadays, many practice this. So, animals also know how to cure themselves. Many insects have both female and male parts. In the same way, in our body, there is nectar. Do we have the solution to death as well? If you can do this one practice, it is a wonderful idea to live longer. You will not have to go anywhere or go on a pilgrimage. If you sit in your house, what happens? When you take a long breath, the drop of nectar falls. Take it with your breath. We can try one more time. Have a clear mind, backbone straight, shoulders back. Ensure you have a cushion and sit in a comfortable space. Bring your hands into this mudrā, as if you are asking for something. Slowly change your mouth to be like a pig's mouth. Make a small hole. Then slowly breathe. The deeper and longer you breathe, you can taste the wind. When you feel some taste inside, that is the nectar. It is said that if you do this repeatedly, that person will be free. That is why, as I mentioned, some yogīs stay without food for many days, fasting. That is also a wonderful idea. In the meantime, I would like to talk about Ekādaśī. Normally, some people celebrated it yesterday, but many celebrate it today. Are you aware of Ekādaśī? Ekādaśī is the 11th day after the new moon and full moon. On Ekādaśī day, the moon, sun, and some other planets align in a special angle. From that angle, they send a heavy light, a heavy rage. On that day, if you eat more, it will slowly convert into poison. That is why today is a day for fasting. Many of you, if you are practicing, if you eat today, that's fine. But when you come to know, you can practice. Every 11th day after the new moon and full moon, it falls twice a month. On Ekādaśī, if you fast, you will have amazing energy. That energy comes from Brahmā. It is said that for every day. That is why, in the best of tradition, the Vedic tradition, anyone who is practicing—and nowadays in the Western world it is popular—the detoxification process is a toxin-releasing process that makes your brain lighter and happier. It is said that if you are weak, sick, or need to take medicine, that's a different story. You can take light food today. If you are able to do that one thing, you can try slowly with fruit and water: fasting on fruit, water, and milk. If you are strong, after a couple of months you can try leaving fruits, just drinking water and doing a water fast. After water fasting, if you are used to it, you can practice no water completely. You can remain without water for 24 hours, and then the next detoxification. It's not just theory; it has been mentioned in the Viṣṇu Purāṇa, the Viṣṇu Mahātmya, and Svāstānī. But this is not only theory. I myself am an example; I have been practicing this Ekādaśī, experiencing fasting for more than 16 years. I normally take Nirjalā. Unless I am very sick, that is called Nirjalā—staying without water. But that is a process again, the same. This is yoga: early in the morning before sunrise, in brahma muhūrta, you drink a couple of liters of water and stop drinking for the whole day. What will happen? In the evening, you will feel that you will not have ego or anger, because when you have power, then you will have anger, ego. You want to fight, you want to do these things, you don't want to accept other things, you have frightfulness, so many things. But when you have no power, then you want to let go. Okay? Do you like this statement? Do you agree? Then you don't want to argue. All right, I agree. So that means letting go comes in the evening. Tomorrow morning when the sun rises, don't feel, "Oh, I'm very hungry; let's break the fast and take a heavy meal." That will be another poison for you. It says to just early in the morning squeeze lemon in warm water with special salt, rock salt, and make a juice. Drink two liters of juice and don't eat for half an hour. In half an hour, you will have the urge to go to the toilet. It is a simple Āyurvedic treatment. You will feel at that time, "Oh my God, am I suffering from diarrhea or something?" You will have that sort of feeling, and you will go a couple of times. You'll be free. There's no detoxification process, and after that, slowly take soft food, and after soft food, slowly come back to normal. Health-wise it is perfect, and also medicinally: detoxification, losing weight, and bringing charm to your face—it is perfect. This is a wonderful idea. You can practice every time it comes once a fortnight. This is Ekādaśī health-wise. Otherwise, today, if you don't take at least rice, it is wonderful. You can take falahār, kanda-mūla—what comes from under the root, under the ground, that will not receive the ultraviolet rays from the universe, that is under the soil. So today some people eat potatoes, yam, or other fruits that come from underground. So today is the 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 light food. But it is said that there is a wonderful benefit of Ekādaśī: it lengthens your life, brings longevity, purity, clarity, and always happiness. Happiness brings this. This is Ekādaśī Māhātmya. Jai Bholiyā Śiv Bhagavān Kī Jai. So you have done that; there is benefit in everything. Today I have told you about a small part of Ekādaśī. Some people celebrate it yesterday, some today. There is a lot of benefit to Ekādaśī. It is also a yoke. Now in 75 countries, in America, Australia, and other countries, it is taken as a detoxification for health and to lose weight; it is taken as a fast. So what can be done in today's day? If you are not sick, if you are not taking medicines, then reduce your food a little bit. Eat fruits today, and you can get rid of it. If your immune system is strong, you can do it with water and fruits. If you are strong, you can sit without water from morning to evening. There is a rule: you have to drink water before sunrise, and after that, you don't drink water the whole day. Before sunrise, you drink lemon juice, and after that, you get detoxification. You can go to the toilet and release your detoxification. You can get rid of drowsiness. After that, you can eat soft food. This is an example of science. With this, increased weight, increased stomach, strength, breath, liver, and gastric diseases also get cured. So this is the knowledge in our Śāstra. Śiva should follow it. Śiv Jī also says that yoga, the yoga of winning over death in the Śiva Purāṇa, and there is proof of it. Yogīs are still doing it. But if they don't practice it, what will they do? There is medicine with it. They listen, they say, "I know," but they don't practice. So what will we do? Jai Bolī Bhagavān, Bolī 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 it is said that if you do this one yoga, this sādhanā, then you will not have a hair fall problem. So many people are at the bar; they have got balding heads, and it looks like an airplane will directly land there. The head is that much, that much shining, isn't it? So you can use that practice, and that is wonderful yoga. You can avoid that, and also the hair will not be gray, and you can remain so longer. According to your wish, you can live. It says that you can have a chance to travel 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 that? Astral travel, yes, obviously. So this is one of the techniques Śiva told to human beings, 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. So this is the wonderful formula that you can live longer also. And Pārvatī keeps telling, "Always nectar comes late." That's why dessert comes after the food, after dinner, isn't it? It's the same thing in the Purāṇas and books also; the major parts they keep last. So if you are reading the Rāmāyaṇa, do not forget to read the Uttarakhāṇḍa. What is it? The Uttarakhāṇḍa chapter, and the dialogue between Garuḍa and Kākabhuśuṇḍī. If you read those things, you will be amazed. You will find every single verse is there. So if you forget other verses, story, don't worry. But you need to read it. In the form of Garuḍa, Garuḍa is asking Kākabhuśuṇḍī, the king of the birds. He's asking, "So, can you tell me the answer to seven questions, please?" There was also dialogue. He's 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: "Who is a saint? Is that somebody wearing the fire-colored dress? Is he a saint, or what is the quality of the saint?" He's asking. And similarly, what's the main root cause of the sickness of this universe? What's the sickness cause? And the sixth question is, what is the worst of the worst things of this universe? And the seventh is, what is the best of the best things of the universe? These are seven valuable, amazing, important questions asked by Garuḍa to Kākabhuśuṇḍī. So, you have also done in every scripture that its amṛta-maya tattva, the essence of the scripture, is given in the last moment. Like after eating, the sweet thing we eat after eating, right? So, in the same way, you have also read the Rāmāyaṇa. So, in the Uttarakhāṇḍa, Kākabhuśuṇḍī and his Bhārata, you have not left out Kākabhuśuṇḍī and Garuḍa's Bhārata. So, in that, 171 and 72 Garuḍoha, that was. And there is a saying that there are seven questions and answers between Garuḍa and Kākabhuśuṇḍī. It is said that Garuḍa, Kākabhuśuṇḍī, Gītā as well, the other name of this one. So there is a saying, "What is the quality of a saint?" that Garuḍa said. The saint is like a bhojya-patra. A saint, if a person lives for other people, he is a saint. So, if most of the time of the day he spends for other people to remove their suffering and pain, then he is the pure saint; otherwise, he is not the saint, the guru. This is the word from the Kākabhuśuṇḍī. Now you can find out with saints and who is not a saint. He said, the Gurujī and Kākabhuśuṇḍī said, "Those persons who want to enjoy other sufferings, even though he's wearing a dress, but he wants happy some other people. If someone is in a problem and difficult situation, if he's happy, this is not a saint. This is a disquality, disqualify of the saint." So, he said, "What is the main root cause of the sickness? And what's the sickness? How can we avoid the sickness? It is attachment. If you have anything..." Attachment is the main cause of suffering. For a simple example, if you have attachment to a cigarette, you cannot give it up. That's the cause of the problem. Anything, if you eat more, even nectar works as a poison. Similarly, anything in this universe, if you don't utilize properly, that becomes poison in front of nectar. In Gaurava Purāṇa and Kākabhuśuṇḍī, it is said, "Who is the greatest saint in the world? Who is the non-saint? And why do diseases, diseases, and diseases come in the world? 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 best and the worst thing in the world?" So there it is told that the saint is the one who is always ready to remove the pain of others every day. So he is the saint. And the one who takes pleasure in the pain of others, the one who takes pleasure in the pain of others, the one who takes pleasure in the pain of others, the one who takes pleasure in the pain of others, the one who takes pleasure in the pain of others, the one who takes pleasure in the pain of others. And what is the best thing in the world? Paropakāra. What is dharma? Paropakāra. Don't hurt the other; it is dharma. So, Garuḍa asks, "What is the best dharma then? How can we get the dharma?" So, it says, well, if you do paropakāra, helping other people selflessly, not with selflessness. If you give somebody 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, this is not the help. That's a selfless help. If you're helping somebody selflessly, it is saying that when you donate, donate. Don't look at there. If you look at, then pride next comes, so I gave it in person. So it's saying that it's better to donate without seeing anything; that undeclared donation is best. So if you want to donate to someone, don't look back after donating. If you look at it, you will feel proud: "I have given so much, I have given so much." So when you become proud and donate, it does not become a donation. Then it comes into action, then it becomes proud, then it increases. That is why secret donation is the biggest donation. So, what is selfless help? Paropakāra kyā hai? Puṇyāya paropakāra, pāpāya parapīḍanam. Aṣṭādaśa purāṇeṣu vyāsasyaiva vacanam, vahī bolā hai. Aṭhāra purāṇa likhne ke bāda me vyāsa ne bhī vahī bolā hai. To garuḍa purāṇa me bhī vahī likhā hai. Eṣa śāsana me rāmcaritamānasa uttaraṇe kā ājñā viṣṇu aur garuḍa ke. Bhārata me bhī vohī bolā hai ki paropakāra karo, bhai, puṇya ho jātā hai. Nahī, tu paropakāra bolne se nahī hotā hai, paropakāra dekhne se nahī hotā hai. So when you ask, what is the best of the best? Dharma. That's selfless. Vyāsa wrote eighteen Purāṇas. How many Purāṇas? Eighteen. And after the 18 Purāṇas, he made one conclusion in one verse. That verse is, you might know already. After reading 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 that is for no cause, that is the pāpa. That is the conclusion of the 18 Purāṇas. So you can follow this one, which is a wonderful lesson for this human society nowadays. And we are wandering this way to that way, this path to that path, with a lot of ego, anger, and pride. So this is the word of Vyāsa, Ved Vyāsa. So 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. That's because of the 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 reason for your suffering. That's why, if you have poverty in your mind, then you should be grateful to poverty. If you have poverty in your mind, then you should be grateful to poverty. So if you are born poor, then there is no fault of yours. But if you are poor and die, then there is no fault of yours. You gave so much life, but still you did nothing. So this is what is left. Daridra is not only the daridra of money. It is the daridra of thought, and the daridra of knowledge. And when the daridra of intellect happens, then it is the same. No, daridra-samādhi sukha jagamahi. So there is no sorrow of daridra in the world. So it says, like, if you have the purity in your mind, not only poor in wealth or assets, but poor in thought, and it is saying that if you have that, that's a little mind. A poor thought is the daridra, the scarcity, not scarcity of money. It's a scarcity of good things, thoughts, positivity. If you don't have this positivity, then you are the poor. That's why it's the verse it said. Part 4: The Supreme Happiness and the Path to Liberation The seventh answer addresses the question: "What is the best of the best happiness of this universe?" The response is: "If you find the real, true saint, and you share knowledge, that is the best of the best happiness of this universe, because he can remove all your sorrow and pain. He awakens your mind. When you awake, then you liberate. You don’t need anything. He will have the key." So, when you attain santa milan—when you meet a true saint—then, as Kabīr Jī says, koṭi-koṭi abhāraṁt bhi nikal jātā hai (countless burdens are removed). If you meet a true, genuine saint, a sādhu, then even one word from him can dispel your sorrow. There was a saint in India who never gave blessings or knowledge to anyone. He would only say one thing: "Apne svarūp ko dekho, bhāī" (Brother, see your own true nature). He spoke only these words. There was a monk in India, and an American army commander came to him in Karnataka. He asked Swāmījī, "Can you tell me some knowledge, please? Can you guide me? How can I liberate? How can I attain great knowledge?" The Swāmī did not say anything elaborate. He simply said, "Please know yourself." That is the ultimate awakening: "Know yourself." But how do you know yourself? Knowing yourself is not about knowing your physical body. It is the mystery of who you are, where you came from, and what your essence is. If you forget your name, your position, your nationality, your height, your color—everything—then who are you? You will be just the soul, the ātmā. That is why the conclusion of all the Vedas and scriptures is Tat Tvam Asi: know yourself. Similarly, the Bible says, "Know thyself." Know yourself first; then you can know others. If you do not know your own origin, how can you explore other truths? In the Muslim Qur’ān, it is written Nūra Māsī—know the light that is within you. Similarly, in the Buddhist Tripiṭaka, the Buddha's last message was to know yourself, to know the light coming from within. Before his death, the Buddha's disciples asked, "Oh Buddha, you are going to die. Who will teach us? We will be alone. There is no guru." He replied, "Now you need to awaken the guru inside you. That is your light, that is your knowledge. The light is within yourself. You need to awaken it." No one can guide you forever. There is a proverb in Jewish tradition: "If you find Buddha on the street, kill him immediately." This has a very deep meaning. "If you find Buddha" refers to finding the ego, the egoistic notion that "I am the knowledge," the prideful person. Kill that ego immediately. When you become aware of your ego, you can eliminate it, and your mind will always remain pure. This is kāg bhusunī, and the guru tells such beautiful verses in the scriptures. This teaching is wonderfully applicable in society as a formula for life, the art of living, and the art of dying, regardless of caste, culture, nationality, group, or gender. In the Śiva Purāṇa, Śiva explains which yoga posture is best for which person, where and when to practice it. We often say Aṣṭāṅga Yoga is the only yoga, or that Patañjali's is the only system. But what is better? The Aṣṭāṅga Yoga consists of eight limbs: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi. If you practice this, it must produce good symptoms. If you eat something, it yields a result. If you eat chili, you feel heat. If an action produces no effect, you are not doing it properly. Śiva also said there are ten signs of a true yogī. First, you have no desire to take anything from others. You never judge anyone. If you see others' good fortune, you do not compare. Instead, think, "Oh, at least one person has good things," and be happy for them. If you see billion-dollar houses, you are not jealous. If a friend arrives in a BMW and you feel pain, thinking, "When will I have one?" that is not a yogī's sign. A yogī is happy: "Oh, at least one person has a good car. He is paying the loan, and I am happy for free." A yogī never steals. Even if you find gold or diamonds unattended, you do not take them. If you cannot find the owner, you give it to the authorities. Bad karma comes from taking what is not yours. Buddha said if you see gold on the road, do not touch it, not even with your foot; just pass by. A yogī's senses remain active but observed. You may feel anger, but you know, "Oh, this is anger. Silly me, I am in anger." You are aware, not lost. If you are sleeping, feel, "I am sleeping." If you are in pain, know, "This pain is for the body. I am paying off some bad karma." You need to pay your karmic debts, just as you pay a mortgage. This awareness brings confidence, and 60% of healing comes from psychology. When you wake up, morning starts. When you sleep, night starts. A yogī does not wait for night or morning. As the Bhagavad Gītā says, when all people sleep, a yogī is awake, meditating. A yogī does not need sleep or material pleasures. He gains cosmic energy through yoga and meditation. Time passes us. If someone says, "I am just passing time," they do not realize that time is passing them. Childhood passes, teenage years pass, youth passes. One day, we will pass, but time will remain. So, let us go with the bhajan. It is a wonderful opportunity: if you are searching for a candle and find the sun rising instead, you can see everything. In our lives, when knowledge comes through the guru, we become very thankful. This connection is not only for this life; it may be linked over many lifetimes. By the grace of the Guru and God, we receive this eternal opportunity. In the Śiva Purāṇa, Pārvatī asks Śiva, "Tell me, what is the solution to defeat death? You have described sixteen symptoms of impending death. How can a yogī conquer death? How can a self-realized being die? You have explained seven methods; one remains. How can saints live longer, happily and healthily, with knowledge, and finally liberate? Live happily here; liberate upon death. The sun and moon must rise, but with grace, you need not return to this cycle." Pārvatī asks Śiva, the master of yoga, for the remedy. Śiva replies, "I have already told you six ideas, as mentioned in the Śiva Purāṇa, Umā Saṁhitā, chapter 27, with 25 verses. At the end of this chapter, it is said: Vedāhaṁ taṁ puruṣaṁ mahāntam āditya varṇam (I know that great Person who is effulgent like the sun). Hey Pārvatī, listen carefully. If you wish to do this, remain in a comfortable yoga posture. Sit in front of an altar or a clean place, perhaps in kushāsana. Meditate by focusing your mind. Roll your tongue back slowly, reaching toward the base of the brahmarandhra at the neck. At first, you will feel a hard surface. With practice, you will find the soft part. Play with the tip of your tongue there. As you do, nectar drops will descend. Sip it. This is the sacred mystery that Brahmā told Pārvatī, and Mahādev tells Pārvatī: these are hidden secrets by which one can live over 100 years. This is the Amṛta Tattva, the nectar of life. It is like Khecharī Mudrā, but stronger. There are two methods. One can be done with a master who cuts the frenulum (the connective tissue under the tongue) with a blade of kush grass. This allows the tongue to roll back fully to access the nectar. Alternatively, you can practice it lightly during meditation. Mahādev Jī said that only a yogī can conquer time. Neither Dhanav (wealthy beings), Devatā (celestial beings), nor any human can do so without yoga. In yoga, with concentration, you roll back the tongue. When you move the jīvā (tongue tip) at the base, drops of Amṛta fall. This nectar allows one to live long without food or water. For this, you need a learned master to cut the frenulum. You can also practice without cutting; Amṛta comes to the mind. This is Śiva's Amṛta Tulya Bānī (nectar-like speech). It is not available everywhere. To listen to this Śiva Purāṇa near the Guru and God is a great fortune. By the virtue of our births, we get this opportunity. Listening to the Śiva Purāṇa in this holy place, organized before the Guru, is the best pilgrimage. We should always be thankful. I hope you benefit from this mysterious and sacred Śiva Purāṇa. You can find this in the Umā Saṁhitā of the Śiva Purāṇa, chapter 27, which explains how to conquer death. In modern society, people seek medicine for long life, happiness, and peace. Śiva says that medicine is within yourself. Om Namah Śivāya. You are blessed to have received eight days of divine knowledge about the Mahāśiva Purāṇa from the Ācārya. You are fortunate because by listening, this knowledge, power, light, and blessing integrate your body, mind, intellect, jīvātmā, and consciousness. Only the fortunate get this opportunity. Others wander off. What power does the jīva have to take the name of Rāma? What power to listen to God's name? Due to past karma, some turn away at the name of karma; they get up and leave, talking outside. As Tulsī says, purva pāp se dhari, karcha nahi swaye. Jaise jwar ke jor se bhojan ki ruchi jaye (Due to past sins, effort does not succeed. Just as fever takes away the taste for food). Similarly, some sit here but talk and wander. In the past week, you listened to the holy Mahāśiva Purāṇa. Lucky, fortunate, and blessed are those who sat here the entire time. Even if you did not understand the language, the Ācārya's words entering your ears affect your body, mind, intellect, consciousness, and awareness, developing spirituality. Those who sit outside talking miss this. The Mahāśiva Purāṇa is vast. You may know much, but if you think you know everything, you know nothing. The Ācārya flew from Sydney and gave his time. I organized this for Westerners and Indians. He taught in English and Hindi, but some did not listen. Uparse bhare, nichese jhare, Guru Mahārāj kyā kare (If the top is full and the bottom leaks, what can the Guru do?). This was a golden, divine opportunity to learn, speak, know, and give further satsaṅg. What a pity that people lay in rooms, sat around, thinking they know everything. This is the Vyāsa gaḍī, the holy seat of Bhagavān Vyāsa. When one speaks on scriptures from this seat, they receive knowledge, peace, and wealth. Because the seat is high, one cannot sit on a bullock cart. By listening, the words entering your ears purify your body, mind, intellect, consciousness, and soul. Your spiritual power increases daily. The purpose was to bring the Ācārya here to speak in English, with a live webcast worldwide. Many devotees listened, but those who traveled here forgot. A thirsty person went to a lake but forgot the pot to carry water home. He returned empty-handed. Similarly, you spent time, money, and tickets to come here. What were you doing? Shopping, sitting in tea areas, the Satguru Darbār, the kitchen, outside. It is not your mistake; it is your karma. Kyā tākat jīv kī? Rām nām le, karam de ṭhāp kī, mū̃h pher de (What power does the jīva have? To take Rāma's name, but karma slaps and turns the face away). What ability does this jīvātmā have to take God's name? Your karma slaps you and turns you toward gossip. Gossip, gossip... God is endless, and endless is His glory. Even if you do not understand, the sound enters your ears. Some sat around, thinking they are wise, thinking they do not need to listen to the Ācārya. What can I do? You have only twelve hours left. After that, the door closes. You can knock on God's door, but you will have nothing. I saw people leaving during the reading. What a wonderful atmosphere here. Do not think you are great or know everything. If you know everything, why read the Bhagavad Gītā, Rāmāyaṇa, Qur’ān, or Bible daily? You read them a hundred times, but they are not in your heart. To gain knowledge, new insights come daily. Reading one śloka of the Rāmāyaṇa or Bhagavad Gītā brings new knowledge. This is kāmadhenu: fresh milk comes daily from the mother cow. Similarly, fresh knowledge comes from the kathā, but you did not understand. Whether you drink milk with eyes open or closed, milk is milk. Whether you drink poison with eyes open or closed, poison is poison. It is your duty to sit and listen. Some sannyāsīs in orange robes wander, saying, "I am a Swamiji; I do not need to listen." They have many duties. It is a pity; you lost again. It is a great thing that many of you waited and learned. The Ācārya told beautiful stories and mantras you have never heard. These Sanskrit mantras are great for use in yoga classes and further satsaṅg. But you went to the river without a pot and returned empty-handed. Those who do not remember God's name or understand His stories miss the light and vibration that bring happiness, wealth, and relief from difficulties. It is God's grace. What has happened has happened. We do not know if we will be human next life. I cannot promise, because you missed it. Namah Śivāya, Om Namah Śivāya, Har Har Bholē Namah Śivāya.