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Part 1: The Eternal Power of Meditation: Concluding the Śiva Purāṇa’s Yoga Wisdom Śānti, Śānti... Oṁ Śrī Gaṇeśāya Namaḥ, Bhakratuṇḍa Mahākāya Śrī Koṭi Sama Prabhā, Nirvighinam Kurume Deva, Sarvakāreṣu Sarvadā, Oṁ Śrī Sarasvatī Namaḥ, Sarasvatī Namastu Bhyambarade Kāmarūpiṇī, Vidyāram Bakari Siyāmi, Siddhir Bhavatume Sadā, Oṁ Śrī Guruve Namaḥ, Guru Brahmā, Guru Viṣṇu, Guru Devāī Maheśvara, Guru Śakṣād Prahama Brahma, Tasmai Śrī Guruve Namaḥ. Oṃ Sarve Bhavantu Sukhinaḥ, Sarve Santu Niraṃayāḥ, Sarve Bhadrāṇi Paśyantu, Mā Kaścid Duḥkha Bhāgbhavet. Om Śānti, Śānti, Śānti He. Tejasvinā vadhitamastu mā vidviṣāvahai. Oṁ śāntiḥ śāntiḥ... Purī Jī, Śrī Dīp Nārāyaṇ, Śrī Dīp Nārāyaṇ... Śrī Dīp Mahāpuruṣ, Gurujan, and all the deities and goddesses, please accept my humble request and salutation to all of you, from Ācārya Rājan Śarmā, from this Basbhit. Jai Bholē Bholē Bābā Kī! Jai! So, while walking, today we have reached the last day of this Śrī Purāṇa, the Mahāśrī Purāṇa. Purījī, Purījī... Yāna kī jo bhī bachā hai, vo bachā sab kuch samarpaṇ karte hain, aur ājī ke din me pūrṇā hauti rahegā. Jai Bāliye Bhale Bābā kī. So finally, we have arrived at the end of this Śrī Purāṇa’s endpoint. Whatever starts in this universe needs to end. That is nature’s rule; no one came here to stay forever. Everyone who comes must eventually go. They must complete their kalpa, their span of time. And similarly, when Rāma came, one day he had to depart. Kṛṣṇa also arrived, and for a reason, he too had to leave. We also arrived here by the grace of God and Guru. The universe invited all of you, all of us, but today we must say goodbye. Yet it is with a heavy heart that we bid farewell. But for a yogī, in truth, we are always here, and we will always be here. Like a drop of the ocean: sometimes, during the rainy season, we fly upward with the sun’s heat, evaporating, but finally we dissolve back into Brahman. If we continue our sādhanā, practicing the same truth, we will be connected again. The world is a magnetic field, so wherever we are, we are merging into the ocean. It is like all rivers—all waters flow toward the ocean. In the same way, today we have arrived at the final chapter. As we mentioned, we already know how many Saṁhitās compose the Śiva Purāṇa. Seven. Among these seven, we began with the Vindeśvarī, and now we are in the Bāyabī Saṁhitā. This journey takes longer and longer, for it contains divine stories, profound research, and immense wisdom. In the short time available, we have applied whatever we could. We have read and absorbed what was possible, and that is what we did today. Now, in the Vāyabī Saṁhitā, I would like to explain that yesterday, in the earlier session, we spoke about the symptoms that appear before death. What are the signs in the human body? What colors, what indications manifest? That was a very valuable teaching, and it is also highly practical, even for medical science. It affirms what was written thousands and thousands of years ago—sixteen symptoms indicating whether someone will die in fifteen days, one month, or six months, and what changes occur in the body. We discussed these differences. Later, we explored the Umā Saṁhitā and learned about the very best of yoga postures and Śabda Brahma—how we can merge into Brahma and attain that amazing, infinite power. This power is not meant for fulfilling selfish desires or personal interests. It is the merging into Brahman, and the happiness it brings is boundless. So we attempted those five postures. Did any of you practice last night or this morning? Some of you, yes? You tried the Śabda Brahma Yoga? Yes? Many of you, then: Mounaṁ Lakṣaṇaṁ Śrīkīrtaṁ. That means if you silence, you did it. If not, that is all right; you still have time, you can practice. Normally, whatever yoga books we read—whether those of Patañjali or Gorakṣanāth—they mention Haṭha Yoga and other yogas. But the yoga postures described in the Śiva Purāṇa are rarely found elsewhere. Later, you can practice and research them. Śiva himself declares that this is the perfect path for such times, and by performing it continuously, you can create that inner harmony and discover the nectar of life inside your own body. Can you remember the last Śabda Brahma Yoga posture? You sit. You find a quiet, suitable place, and after the light... after the light, then slowly, Purījī, Purījī... This is evidence from the Śiva Purāṇa, and this scripture was not written merely for superficial study; Śiva himself manifested it. Śiva repeatedly reassured and confirmed to Pārvatī, “O Pārvatī, this is the confirmation. So believe it, practice it.” Obviously, if we practice, we will feel Śiva’s presence and gain longevity, happiness, and the very reason for which we came into this universe. That is the essence of the Umā Saṁhitā. Today, in the Bāyabī Saṁhitā, we will discuss a lengthy topic, though we have only one hour before we proceed to the rituals. It says: when can you do yoga? When, and what is the best time? Where can you do it? The place, the time, and the state of your mind. And now, you have learned the symptoms of death. Now learn how you can avoid and even conquer death. Here, Kṛṣṇa asks Upamanyu: “O Lord, if someone desires samādhi—which means to invite death—how can one do that?” You can avoid death, that is possible through yoga. But what if you wish to invite death? Samādhi, if you want to depart to Brahman, what is the process? And after death, for a Śaiva, one who practices devotion to Śiva, what will happen? Do we need to perform rituals in water? Must we find a paṇḍita? Need we arrange special ceremonies? What are the results, and what unfolds after death? All this is discussed in the Vāyabī Saṁhitā. This is the Aṣṭāṅga Yoga, but the Satpuruṣa—who is the Satpuruṣa? If you have been practicing continuously for a long time, the Puruṣas manifest ten further symptoms, as I mentioned before: Ahiṃsā (non-violence), truthfulness, Asteya (non-stealing), Brahmacarya (celibacy), and Aparigraha (non-possessiveness). These qualities that arise in your mind bring feelings of purity, generosity, mental balance, emotional stability, and physical fitness—such symptoms enter your life. What are these symptoms? You become physically fit, mentally strong, spiritually elevated, grounded in morality, and ready to ceaselessly fight against immorality. That quality emerges in a yogī. Thus, from the physical level outward, and the mental level inward, to knowing Brahman and approaching Brahman—this is the quality that Kṛṣṇa, through Upamanyu, points to. You might wonder, “Where is Kṛṣṇa?” That is in the Dvāpara Yuga. This Purāṇa sometimes speaks of Satya Yuga, sometimes of Tretā Yuga, which can be confusing. But as I explained earlier, there is not just this single cycle of Satya, Tretā, Dvāpara, and Kali. These types of cycles are many; there are numerous Kalpas for Brahmā. There are many Satya Yugas, many Dvāpara Yugas, and many Tretā Yugas. That is why Kṛṣṇa is able to question Upamanyu. How can we move forward? They asked Upamanyu, “When and how should we do yoga?” And if someone wishes for death, wants to invite it, what is the proper method? When should we practice yoga? What are its benefits? What are the powers of a Siddha Yogī? All these topics are taken up. Earlier, we learned that when a person is nearing death, six months before, the color of the body changes, and various signs appear—whether a bird is behind them or not, how the stars are seen, and how reflections in ghee and oil mirrors appear. All this was described. Then Śivajī taught how to conquer death. Only one kind of person can conquer death in this world: that is the yogī. That is why you practice yoga. And in yoga, the Śabda Brahma Yoga is the best. This we studied in the Umā Saṁhitā. So today, Śrī Kṛṣṇa says, “Do yoga.” But where to do yoga? How to do it? Kaise kare? Voh badaltā hain. Upamanyu jī is telling Kṛṣṇa Bhagavān: “In yoga, Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna, and Samādhi are essential, but as you practice... usme kyā hai ke divya rūp ā jātā hai, o divya rūp se kyā hai?” Jai Bholē Bholē Bābā Kī Jai. And here, Upamanyu says, can you leave home to do yoga? Do you need to abandon your house? Must you renounce everything? He answers: Karam kar, zindagī meṁ raho, duniyā meṁ yuṁ jaisī kamal rahatā hai pānī meṁ. So you simply keep performing your duties. You do not need to leave the world. But you must keep remembering the Śabda Brahma. Keep practicing. And remain like a lotus flower. The lotus lives in water, yet it does not get wet; it stays dry and unblemished. Similarly, live in this universe, practice, but remain connected with the divine—moving, eating, knowing—all done consciously. Perform your yoga regularly. It also states when and where to practice: morning, evening, or wherever you are. Many ideas are given about what you can or cannot do. First, you should not choose a place where there are many dangerous animals. Also, avoid being close to fire. If there are many snakes or any duṣṭa paśu (harmful animals), you should not choose that place for yoga or meditation. Instead, choose a place where you have no fear, a peaceful location free from harmful creatures. “Mahāprabhujī karatā, Mahāprabhujī karatā āśram”—just make a cover, a chāduā. It is a canopy overhead, a beautiful covering. According to Vāstu, like Feng Shui, it forms a chāduā. I think that is why in our haven house and some of the āśram’s rooms, this design exists—because it protects from heat, rain, and other elements. The text further warns: if you have indigestion, have eaten too much, or are suffering from some sickness, severe pain, or if you are extremely tired, or if you are caught in great anxiety and distress, or are overcome by hunger or thirst—then you should not practice. Also, if you lack the blessings of a guide, a guru, an ācārya, or a teacher, you should not proceed. That is why yoga has rules. The Śiva Purāṇa tells us when we should not do it. If you are too tired, you need not force yourself. So, is there a little freedom? Yes, it is really for you. No pressure. When you are ready to practice, you may adopt any posture, any yogic āsana you can manage. Every posture has its own benefits. Patañjali Yoga also speaks of this, but the Śiva Purāṇa explains it differently. Which postures are more important for prāṇa sañcāra (energy circulation)? After you have performed Halāsana, Sūrya Namaskāra, Chakrāsana, and all such postures, you then need to still yourself, practice Prāṇāyāma, and connect with Brahman. If you feel something is amiss, that no progress is happening, you must seek a guide. You cannot simply practice by watching CDs or reading books. Practice, but if you are not gaining, you need proper guidance. Svāmījī, Śrī Dīp Nārāyaṇ, Śrī Dīp Nārāyaṇ... Śrī Dīp Nārāyaṇ Upādhyāya is saying: do the postures, but cross-check them from time to time, like a true yogī. And if you are not benefiting, then what? Approach well-known masters, teachers, and gurus, and cross-verify your practice. Many insights are given, including that you should always set your āsana at a slight height. Slowly, you can read your mind and your posture, all those things. Now, Kṛṣṇa asks Abhimanyu, “What about meditation? Why must we meditate?” Upamanyu replies, “In this world, there is only one thing.” There is no great temple, no pilgrimage spot, nothing—if you do meditation, you need not go anywhere. Meditation is everything. The deity, God, temple, holy river, all pilgrimages, festivals—you need not visit them. Where is this stated? In the Śiva Purāṇa, Vāyavīya Saṁhitā, Uttarākhaṇḍa, 39th chapter, 28th verse. The Sanskrit śloka is: Nāsti dhyānasamaṃ tīrthaṃ, nāsti dhyānasamaṃ tapaḥ | Nāsti dhyānasamo yajño, dhyānaṃ samācaret || There is no pilgrimage or temple greater than meditation. There is no great pūjā, yajña, dāna, or anything greater than meditation. So meditation is the supreme practice. Who is telling this? Upamanyu tells Kṛṣṇa, in the Śiva Purāṇa, Vāyavīya Saṁhitā, Uttarākhaṇḍa, chapter 39, verse 28. The passage goes on: if someone meditates, that person will certainly become close to Śiva. Therefore, you can begin with yoga postures; that is the starting point, but slowly, it transforms into meditation. Meditate. And how to meditate? A variety of techniques are given. Here, the Upaniṣadic teaching says: first, make an āsana. Obviously, the posture is important. Then, just as in modern rescue work you first check environmental safety—whether facing fire, or in the nursing or medical sectors, you ensure the surroundings are secure—so too, in meditation, begin with preparation. Prāṇāyāma. At the front tip of your nose, at the front stage of the nose, simply remember Śiva and Pārvatī. Or, if you cannot manage that, then slowly move your awareness down to the Mūlādhāra Chakra, the root energy center. There, visualize the energy of Śiva. And as you tune into that energy, keep going, continuously, continuously. Gradually, realization will dawn. This is Jñāna Yoga, one of the most important paths. Jñāna Yoga, it says, is greater than any havana, yajña, any dāna, and greater than visiting temples or performing any puṇya anuṣṭhāna or rituals. This is the greatest of the great, the great meditation. That is why in this world, it is either meditation or medication. If you meditate, you can remove all sicknesses and diseases. If you do not meditate, you may end up holding a whole pocketful of medications. You cannot sleep without sleeping tablets, even in a beautiful house with a nice bed. And you will always harbor fear. You live like an animal with a restless mind; there is no happiness. You go here and there, but the mind is not at peace, and you become involved in drinking and other distractions. Whatever enjoyment you seek in this world, it comes only temporarily. Temporarily, and then it is finished. But whatever you do with meditation connected to Śiva, that is the long-lasting, nectar-drinking process. So what is the message? In this Śiva Purāṇa, wherever you are, meditate—become dhyānasthā. Meditation is the greatest tīrtha, the greatest temple, the greatest yajña, the greatest pūjā, the greatest anuṣṭhāna. That is why Śiva continually inspires and motivates us to meditate. If you observe any image of Śiva, you will see that he is mostly in a meditative posture. Part 2: The Yogī’s Journey: Meditation, Powers, and the Importance of Intention That is why the gurus, holy men, and mahātmās—in their pictures—are always shown in a meditating posture. What does this signify? They are not merely asking for worship, nor simply for offerings of fruits, money, or whatever you may wish to give, so that you can say, “Oh, I did pūjā.” No; they want you to meditate. If you wish to follow a Mahāpuruṣa, a divine being, receive the godly quality. And that comes through divine connection and by closing all your sense organs—the organs of action and the organs of knowledge, the pañcakarmendriya and jñānendriya. So these are the things being emphasized here, and he keeps speaking about meditation. Once meditation comes, the mind becomes relaxed. One hour of meditation is said to be worth more than three hours of rest. If for any reason you could not sleep, you can meditate, and in half an hour the benefit multiplies. That means if ordinary people utilize twenty-four hours, you can utilize the equivalent of thirty hours. Meditate, and your power will increase. And it is said: do not feel that energy comes only from worldly food. “Oh, I didn’t eat today. I have to eat something. I don’t have any energetic food.” Do not feel that. Energy does not come only from food, from this worldly food. We are constantly receiving nourishment from the cosmic world—air, cosmic energies, and so many vibrational and planetary energies that are being received. When you meditate, that directly draws in many things—nectars, worldly nectars will come, as I have already mentioned. That is why both place and regularity are also important. If you have heard of Yogī Śivapurī Bābā, he is said to have lived about 180 years. He was from India and he traveled. Parivrājaka Sādhus traditionally stay only three days in one place, so that no attachment or problem arises. For example, if you are living here in a retreat, after the retreat the building may be demolished, but you will have no worries. Whatever happens is okay; you have no attachment. You do not complain, “Oh, this color should be red,” or “Oh, this color should be green.” You will not have such complaints, because in your mind there is an awareness of temporariness. You just want to spend seven days; that’s it. In the same way, the Parivrājaka yogī also feels unconnected to this world. Many people come into this world and try to change it, but it does not change. The world remains as it is. Change yourself. When you transform yourself, that is the important thing from Brahma. Śivapurī Bābā did the same. He traveled from here all the way to Iraq, Arabia, Afghanistan, and London. In London, the queen told him, “Until my death, you need to remain here.” He was a Paribhrājak Sādhu, but because of her request he stayed. Later he went to Nepal, and in Nepal he meditated. He never did any advertisement; just a simple yogī, he lived there for many, many years. And there are books you can read—Autobiography of a Yogi and the autobiography of Śrī Purī Bābā, which contain amazing things. Why am I connecting this? Because Kṛṣṇa is asking Upamanyu, “What can a yogī do in this world?” And Upamanyu is telling him, “Listen, he can do these amazing things.” He can travel wherever he wants without a body. One thing: when you remain that strongly meditative, and you practice regularly the five yogas that we discussed yesterday—that is called Śiva Yoga Abhyāsa. If you are practicing Śiva Yoga Abhyāsa and become perfect, then you will have no material connection or bhoga connectivity. Slowly, slowly, bhoga will finish, desires will finish. And whatever you wish to do, you can do. It is said that a Siddha Puruṣa, if he so wishes, whatever you want will appear right here—like a Kalpavṛkṣa. If you want fruits, they come; if you want water, it comes. Even in a desert, a yogī can create water. And what I read in Śivapurī Bābā’s autobiography is hard to believe, but once he wanted to go somewhere else, yet he wished to give a gift to his disciples—someone who was serving there, doing sevā. There was a chair made of iron, and slowly, by his power, it turned into gold. This looks like a miracle, magic, isn’t it? But in yoga it is said there is no magic. In spirituality many things come, but you do not use them for your own desire or petty motives. You must use them for jana sevā, service to the people. If you use that power for good things, you will always have good things. The Śiva Purāṇa also speaks of this: whatever you want, you can do. You can change a mountain, you can move wherever you wish, you can travel anywhere. A yogī can also end his life or begin his life. I read that at one time it was raining, and Śivapurī Bābā ordered the attendant to prepare tea and food. He said, “I am going somewhere else; just make food and prepare.” In Nepal there is a small mountain called Budhanīlakaṇṭha, and in that ashram he went down. The attendants tried to prepare, but there was no matchbox. In the rainy season they usually wrapped matchboxes in cloth, but the matchbox was wet and they could not make a fire. For three days they had no fire in the jungle; they remained starving, eating only kanda-mūla—roots and fruits. When Śrīpurī Bābā returned and asked his disciple—this is written in his disciple’s notes—“Did you cook something? Did you eat something?” They replied, “No, there wasn’t any fire, sorry Mahārājī, so we could not make food.” Śrī Purī Bābā said, “Well, I will make something, because I have a guest—a sādhu, a Mahātmā—who came with me, and I have to feed him. Without feeding, without respecting, how can I send him away?” That is why it is said that if any saint, any guru, comes to your place, village, or country, you should feed them, provide service, and offer whatever you can. Śrī Śivapurī Bābā was a great yogī. So in the same way, he wanted to feed his guest though there was no fire. He gathered some wood and, with yoga śakti, made the fire. At the end everyone was surprised; the boy who was serving did not ask any questions. But Śivapurī Bābā was a great yogī. One day, Śivapurī Bābā fell sick and wanted to tell something to his disciple. He said, “I have one regret.” The disciple asked, “What is your regret, Mahārājī?” And he replied, “Well, I was not supposed to use my yoga bala just to make a fire. That was for our selfish desire to cook something. For that, I have to pay off some karmas.” So a yogī certainly possesses power, but a yogī does not need to display it. In Buddha’s time, as recorded in the Tripiṭaka, many monks came to India. One monk did not want to return to Gayājī, and Buddha left him there. There was an announcement from a rich man: “There is a golden kamaṇḍalu hanging on a tree. If anyone can bring it down using yoga bala, I will offer him whatever he wants—money and gold.” Thousands of people gathered. The yogī, with the yoga bala of the Buddha, said, “Okay, I can do it.” And he did it. When the news reached Buddha, from that day Buddha expelled that saint. He said, “From today you are no more with my dharma. You performed your yoga solely to attract material gain and to show off to people. Therefore, from today you are not connected; do not say you belong to our sampradāya, to our dharma.” This has been mentioned there as well. So why am I telling this? This is how a connected yogī acquires power, but that power must cut down the ego. It is said that you can be a yogī—not by giving up your home or anything else—you need to give up your ego and pride. If you give them up, you are a yogī. Kṛṣṇa also says here: Pānīyo ke samāṁ. Yog ke liye, Bhāgavad Gītā meṁ bhī, Kṛṣṇa jī bolte haiṁ, “Yog kahāṁ kare, kaisā kare?” Yog karne ke liye, sāre śakti pradhān ho jātā hai. Āp kahīṁ bhī jāyeṁge, āpne śarīra yātrā karke, āp Śivajī ko bhī āpne sammukhe bulā sakte haiṁ. Itnī yog bala vidyā hai, lekin āpko naimittika rūp meṁ abhyāsa karnā paṛtā hai, aur. You can even conquer death, but you should not misuse that power. If you misuse it, what happens? If you use yogic power for study, prestige, wealth, or to show off, then it gets destroyed—instantly. So this is what is being explained here. Jai Bholenāth! Brahma Viṣṇu Maheśvara Kī, Jaya Bholā Bābā Kī, Brahma Viṣṇu Maheśvara Kī, Jaya Bholā Bābā Kī, Brahma Viṣṇu Maheśvara Kī, Jaya Bholā Bābā Kī, Brahma Viṣṇu Maheśvara Kī, Jaya Bholā Bābā Kī, Brahma Viṣṇu Maheśvara Kī. Who can do this? Who can be a yogī? Sometimes we feel that only saintly persons can do it, and no one else is capable; sometimes that hesitation may arise. But here, anyone—any jīva, any living human being with a physical body—can practice, deserves to practice this yoga and achieve that amazing power. For example, you need an intention. When you have intention, it can be done. I read about Satyananda. He has an ashram in Australia as well, and they claim to have the biggest yoga school in the Southern Hemisphere. Many people come from around the world just to take a degree there; it is an accredited yoga ashram. In his story, he was a very lazy boy. Satyananda, in his biography, was very lazy. He used to wake up only at breakfast time—eight or nine o’clock. One day he saw that even a simple, poor man always practiced in the morning. He later became a saint, part of the Sivananda and Niranjanananda tradition. When he encountered that ordinary man, he asked, “Swamiji, what time do you wake up? What can you do?” That struck his mind: “Oh my God, that simple guy wakes up early and practices, and I am not doing it.” From that day he said, “Okay, from tomorrow, 4:30 to 6:30, I will wake up and challenge myself.” He made an intention. In his āśram he also established rules like those in many āśrams: waking at 4:30 to begin yoga. From that day the awakening—the awakened mind waking up at 4:30—became the tradition he founded. He became a powerful yogī, well known, practicing consistently. That is why many yogīs and saints follow this path with commitment and intention. So, anybody can do it. There is another person—you may have heard—Dr. Vikasananda Yogi. He also lives in Nepal and earned a PhD in yoga and medicine. Previously he had been a Buddhist monk, and later he became a Sanātani-style saint. Why did he become a saint? He used to travel to Russia for art studies. The artist became a saint in Russia. There was a long queue, and he also stood in the queue, wondering, “What is this? Why are people standing?” He went forward and saw a dead body. People were waiting and paying money just to see a dead body. Whose dead body? Lenin’s dead body. He thought, “Oh my God, people are waiting to have a look at a dead body. I’m alive here, but no one came to see me. I promise that one day people will come to see me as well.” That became his sankalpa. From that point, he awoke and changed his mind. So sometimes we need a trigger to awaken. Sometimes the guru and saint can provide that trigger; sometimes the surroundings; sometimes your inner eternal guru, with the blessings of the guru and God, awakens and you make a commitment. From that day he gave up his former life, studied and researched yoga and meditation, practiced many things, and now he has proven many things. He has great followers and practices profound disciplines. Even nowadays he performed walking on fire—and that looked like a miracle, unbelievable—but he did it in a public ceremony. It was not only for show-off; he wanted to demonstrate a ceremony, and he did it. Many of his disciples, as I mentioned yesterday, went sixty days without food, only through meditation. Many cameramen and journalists came, but they found nothing. So yoga holds some amazing miracles. Who can do it? Anyone can do it. When can we do it? We can always do it. This is the time; it is not late now. The minute you awake, you can start. From today your journey begins. Tomorrow does not come. Even in the Rāmāyaṇa, what happened? Rāvaṇa told Lakṣmaṇa, “No tomorrow.” Lakṣmaṇa had asked, “Can you tell me something knowledgeable?” And Rāma said, “Lakṣmaṇa, you must start anything today, not tomorrow. Tomorrow never comes.” In the same way, for a yogī there is no tomorrow. So don’t think, “Let’s finish the retreat, enjoy India, and we’ll start yoga at home.” That is Śiva Yoga. No, it never comes tomorrow. When you go back home, you might think, “We just came from the retreat, a couple of days’ rest is needed because of travel fatigue.” And in a couple of days you have to rejoin your duties, and it becomes the same old routine, and nothing changes. That is why not tomorrow—now you can practice. And Upamanyu keeps telling this to Kṛṣṇajī. Then, the final portion that we need to conclude in one hour—we are going back for the rituals, and you can also join; that is Pūrṇāhuti. In the final stage, the text mentions many yogīs, the disciples of Śiva, and their followers. Much is said there. Finally, I would like to tell you one important thing from the Śiva Purāṇa: samādhi. Samādhi means you can invite death yourself. You invite death yourself. That does not mean suicide; yesterday we talked about how you can defeat death and live more than a hundred years. But today, it is about how, through yogic practice, you can be with Brahma, with Śivajī. Many of you may one day feel no attachment to the body—not attachment to husband or wife, but a feeling of, “Now, it is enough. My duties are fulfilled. Now I want to merge with Śivajī.” At that time, it says the same: when you practice that Śiva meditation, when you have that realization, when you feel that Śabda Brahma, if you are practicing Śiva Yoga with closed eyes and all those five items, and slowly, slowly you realize that you are nothing, you are just a connection of this Brahma, what do you do? You remain seated and finish taking in all material things. You give up food—not forcefully, but knowingly. You understand that you are going to give up rice, pizza, water, milk, beer, anything you eat. Finish. From today, be like a stone, a pāṣāṇa. Just as if you are not receiving anything, and meditate only. How do you meditate? Feel the Brahma all the time here, at the front of your nose, and meditate, and meditate, and meditate. Place your tongue behind, and slowly, slowly... then you will have only haḍī, that is, bone and skin left in your body. Part 3: Merging with Śiva: The Journey Through Meditation, Death, and Liberation And slowly, happily, you will merge into Brahman, into samādhi. And you connect with your Brahma Randhra. When you die, what happens then? In the Sanātana scriptures, it is said: “Marne ke bād meṁ kyā hogā?” For Śiva bhakti, it is written: agar āp dhyān karte karte mar gaye, aur āp ne samādhi le liyā, to yahāṁ pe Upamanyu bolte haiṁ, ki Kṛṣṇa jī batā rahe haiṁ, āpne marne kāla ko kaisā jīt sakte haiṁ, śrīp yogī jīt sakte haiṁ, yog karke. If one has conquered death, then they wish to enter samādhi. Detachment from the world has come, and they have no desire to live; they wish to surrender to God. How can this be done? Keep doing this, and when you die, you will die. So what will happen? Normally, you would have to perform śrāddha, you would have to offer piṇḍa-dāna for mukti. And you would have to call a Paṇḍitjī, you would have to do Kriyā Karma. But Upamanyu says: if someone dies after becoming a Śiva bhakta, he will not have to do anything. If his body is thrown into water, burned in fire, or cast aside—wherever you throw the dead body, even if crows eat it, no problem. He will go to Brahmaloka, to Śivaloka. For that, no kriyā, no karma, no anything is needed. Jai Bholā Bholā Bābā Kī, Jai. Mahāprabhujī Dīp Karatā Mahāprabhujī Dīp Karatā… If you die and someone throws your body into water, or if you die and someone cremates you in fire, or if vultures, eagles, and birds come and eat you—do not worry. You will still be with Śiva, in Śiva Loka. And no one needs to perform śrāddha or anything. What an easy way, isn’t it? That is why merging with Śiva is helpful—not only before death, but also after death. So you will have no regret, no matter what. You are free. No tension. Sometimes we worry: “Oh my God, if we die, what will happen? Who will look after our dead body? Who will bring this one, or who will cremate us? And what will happen to us? Maybe we’ll be in hell.” That worry comes. But it says: if you meditate on Śiva, if you merge with Śiva, and if you attain samādhi, do not worry about your body. It is like clothes. It is like hair. When your hair is cut, will you worry about your hair? When you go to the barber or the salon to cut your hair, you don’t worry about the hair. You come back easily, happily. “Oh, look at this! I’m a hero! My hairstyle is good.” So you feel that. That means you don’t feel attachment to that part. In the same way, when your Brahman, when your Chaitanya is connected with Brahman, you feel your body also, but that’s okay. After that, it’s all right. That’s why nowadays, before death, people donate their body to the hospital. It doesn’t matter; they donate their eyes, they donate their kidneys, all those things. Even in China, I heard, before executing people—before giving the death penalty—they utilize all parts of the body: the kidneys, the lungs, everything. They utilize them so indifferently. So it is saying that. And here there is another thing: when people die, they cremate them and put the ashes, the powder, into the river. Why is that? Why is that tradition? Because the human body, the human being, human life has come for the service of others, for the service of other people, for the service of the universe. When you die, after death, you can also be useful because the human body, the bones, are very fertile. Siddha Purījī, Siddha Purījī,… Siddha Purījī, put your assets in the river. Śivakāriṅge Āpke Tamām. Jai Bhule Bhule Bābā Kī Jai. So here it is said that you can never leave this world. You can do it. So what is it that you have to do today? Who can do it? It says: anyone can be a statue. Every stone can be a statue. So who can do it?… Be a statue of a temple. We are the raw stones, so anyone can be a statue. So when you practice, when you have art, when somebody applies the art, then you will be worshipped. And one day, the marbles, the little pebbles, act as the statue, and well, you became the statue, everyone. Came, sign, worship, and I are from the same source, the same source of stone. And people cross me. They crossed me because I am on the floor. You became the statue, but we are from the same part of the marble. So the marble pieces spoke to the statue, and the statue told them: “Well, when people chose stone, I was there and you were also there. But when the architect started hammering to make the statue, you were broken down into many pieces. But I stayed. I stayed. I received the pain. And I tolerated the pain, and I did not break down. So that’s why I stayed here, and you broke down with the pain, with the hammer, then you are under the feet.” That’s in life also: if you are broken down by a small problem, you will not be worshipped. If you remain in strength, you will be the statue, and all the time you will be happy. So jo toot gaye, o kaṅkar, o nai toūṭe, o śaṅkar. Kyunki jo marble ne puchā, jo tukde tukde marble ne puchā mūrtiyā ko, to āpko to pūjā karte hai mūrtiyā, hammī to ek hī patthar se āyā hai, mereko kyun pūjā nahīṁ karte hai? Usne bolā, kyunki āpko jab hammer marā thā, to kyā hai, ki āp to tukde tukde ho gayā the, lekin hamne to sāre pīḍā sah liyā, isliye kyā hai mūrti ban gayā? To jīvan me bhī koī bhī pīḍā ā jātā hai, koī samasyā ā jātā hai. Yog vidyā meṁ, aur tap meṁ, jab vādā ātā hai… So that is the summary in the Bible Saṃhitā. After death, what will happen? You will reach the Śiva Loka. Can you invite death? Yes, you can do it. Can you defeat death? Yes, you can do it. Can you find out the symptoms of death? Yes, you can do it. And what is the main motto? What is the greatest of the great of the great things for achieving Dharma? That’s meditation. And meditation, how can you do it? You can start many ways with prāṇāyāma, chanting the Gāyatrī Mantra three times and blocking the breath. And later on, there are various Śiva Yoga techniques. And also, you can put your mind in the tip of your nose, or in your Brahma Randhra, or on the Mūlādhāra Cakra. So you can meditate in this way. And whatever story we read here in the seven Saṃhitās, there are more than 354 stories. More than 354. And how many verses? 24,000 verses in the Śiva Purāṇa. So, that much expansion, that much history, case studies. What all the stories talk about is that they talk about doing meditation. Even the demonic quality people, with meditation, invite the godly quality. So that’s why we are the raw container: whatever we want to put, we can put. That’s up to you. So anything, whatever you want, that can be possible in this world. It says that what you want, you can. So, who did that? Are there any examples in this universe? Yes, many examples. 24,000, 7 Saṃhitā, 354. All the Kathās are divided into Dāna, Abhi, Tapa. This is a wonderful story. You take this Amṛt Bāṇī. What do you do with this Amṛt Bāṇī? You take it. It is very good. Listen to the glory of Śrī Bhūraṇā. Listen to the glory of Śrī Bhūraṇā… Purījī parlo, to āp kyā hai ki mukta ho jāyeṅge, sāvar Śivjī ke āśīrvād se pūrā saree śuddha ho jāegā. Jai bolīye bolī Bābā kī, Jai Hari Om. Jai! Sir, aisa kuch karo ki dono hi chalta rahe. Aisha, kuch karo ki dono hi chalta rahe. Ādiyā bhī caltī rahe, diyā bhī jaltī rahe. To aaj viśrām kī samay āge, Śiva Purāṇa. Nadī bhī to viśrām hotā hai, samudra meṅ jāke. We also came from somewhere, from the mountains, from the caves, from somewhere far away. Purījī, Purījī… So it’s like water: we came from different mountains. Some of you came from the Himalayas, some of you come just from a nearby pond—all are running to meet the ocean. So no matter, some have made, some have to make a long journey; some may finish your journey in a short time. So we are reaching the oceans, and we are there; we are merging. That’s why, until we are making the journey, don’t change your track and go towards the desert. Any river can disappear in a desert. Just make a path continuously towards the ocean. The ocean is Śiva. The ocean is the spiritual path. So we are human beings in the form of spirituality, spiritual souls. No matter wherever we came from, we are the same part of Brahmā. That’s why always feel that and change your thought, not change your body, not the appearance. Then one man went to a meeting, and in this satsaṅg, it’s like a meeting satsaṅg. All the time when he came, people used to close their noses. Why did they used to close their noses? Because he always had smelly socks. So every time when he entered, everyone started closing their noses. “Oh, look at this, the guy came.” Then he thought, “Well, everyone is hating me, hated.” So, better go to the market and find some new socks. And he came the next day with new socks. Just pulled his pants up, wanting to show them. And he sat, and still people started to close their noses. Oh, what happened? Then he asked, “Why are all of you guys stopping? That your nose is, that you are closing your nose?” And he told that time, “I have already changed my socks,” and everyone is still smiling. And he again said, “Well, you don’t even believe me? Look at these old socks in my pocket, and if you think so, I am not changing.” So that means he changed the socks, but still in his pocket were the old ones. In the same way, we came here, we listen, we practice, but still, if you’re not changing the new socks and not throwing away the old ones, and putting them in the hair—the smell is the same. The nature of saṃskāra is the same. So that’s why he’s saying to follow those things and celebrate every day, every breath, celebrate and smile. And we need to merge with the ocean. As I mentioned, the river, we are the river from many shores. And we need to end; the destination is the oceans. No matter whatever mountain comes, whatever hard surface comes, whatever dirty surface comes, whatever situation comes, the river doesn’t stop; it makes its way itself. In the same way, we can also go continuously. And we will meet there and merge there, we will unite there. And this is our ultimate goal. That’s why we came in this human form, and this is the wonderful, precious human form. Manuṣya deha sabse baṛā matpura deha hai. Isi liye kyā hai ki, isi ko lekarī hamko puṇya kamanā hai. So, every time you say “Oṁ Namaḥ Śivāya” or “Hari Oṁ,” then in your mind, this guy is also going to die. So keep it in your mind, not say it outside, Oṁ Namaḥ Śivāya. Oh, he is also going to die. Just smile and Om Namah Śivāya. Oh, he is also going to die. Oṁ Namaḥ Śivāya. So just meet people. This looks like your last day meeting. So that’s why, on the last day, what you can do, you don’t do anything. Say, “Hari Om, you are going to die.” But don’t say it outside. So that is the reality, reminding you constantly that you will feel the impermanence of this universe. So those are the things. And that is why King Janaka, who is the Maharṣi, always used to salute, saying, “Mujhko merā namaskār,” meaning, “I salute myself.” Because when you realize Brahman, you and I, everyone is the same. So when I salute you, I am saluting you, me. And when you are saluting me, you are saluting you, because we are the same. So that’s why Mujhko Merā Hī Namaskār. The Aṣṭāvakra was the great saint. And so Janaka, the King Janaka, he said, “Oh saint, can you please let me know, can you please teach me how I can be free, liberated from this universe?” And he told, well, when the time comes, I will tell you. And after a second day, what happened is he came outside, and he himself tied up to a pole, a pillar. And he said, while he himself was holding the pillars, and asked to Janaka, “Oh Janaka, can you come and liberate me? Can you come and separate from the pole?” And Janak said, “Well, you are yourself grabbing the poles, and you are saying, ‘Come and separate from the pole.’” And Janak said, “It’s like the same thing. You are attached to many things, and you are asking me to liberate you.” So, just slowly, slowly, slowly cut off your connections and slowly make your path. And just understand: Guru, God, scriptures, whatever you said, Brahmā, whatever you said. Sometimes, misunderstanding also creates problems. One guy went to Australia in a swimming pool, and he’s from Europe. And you know that in a swimming pool, if somebody uses it as a toilet or pees inside, that will be a great fine. And somebody did that urination inside the pool, and everyone is running away. Purījī, Purījī… If you simply twist that idea, that also doesn’t get the benefits. So this is the final stage. Anyway, we love to see, and we love to come here. Thank you very much for coming all the way, listening attentively, and becoming part of this Śiva Purāṇa. Śiva will definitely look after you. It is saying that, as I mentioned yesterday, if you listen even a half, ādhā gharī, ādhā sevī, ādhā gharī bhī sun liyā apne sī pūran, to mokṣa dāyak ho jātā. Adha gari means 22 minutes. If you listen, not only one gari, adha gari, 11 minutes. And 11 also means half, that means around 6 or 7 minutes. If you listen interestingly, then you will have perfection, and Śiva will look after you. That’s it, the journey has already started, and you always smile. You have something to give; you never feel, “I don’t have anything to give.” Yes, you have got a smile to give. So wherever we ever meet, smile and say, “Hari Om Tat Sat, you’re going to die soon.” Yeah, but inside, yeah. So when you feel this, life is in joy, and there is nothing to sorrow or pain. So let’s chant the final version, and we’ll go outside. We’ll stand up and clap. Clapping is one of the wonderful medicines, therapeutically. The more you clap, the more you will benefit, in an acupuncture way. And you can stand up, Oṁ Namaḥ Śivāya. Bholle Bholle… Oṁ Namaḥ Śivāya Har Har Bholle Oṁ Namaḥ Śivāya Śiva, Śiva,… Bhole, Bhole,… Bhole Nātha. Chant loudly. So, this opportunity will come or not next time? So, this is the wonderful opportunity. Don’t miss out. Clap nicely. Bhallē Bhallē Śivāya. Pīṇāikā Hastāya, Jāchadhārāya, Sanātanāya, Bhalle Bhalle Śivāya, Bhalle Bhalle Śivāya,… Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya. Umā Sūtāyā Jāchadhārāyā Mīlakāntāyā Oṁ Namaḥ Śivāya, Jāṭā Āḍhāraya, Ekākṣarāya, Piṇāka Hastāya, Sanātanāya, Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya,… Oṁ Namaḥ Śivāya. Jaya Jaya Śaṅkara, Oṁ Namaḥ Śivāya, Nīla Kaṇṭhāya, Rudra Dāra Āya, Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya,… Oṁ Namaḥ Śivāya. Jai Jai… Defeater, Obstacle Remover, Rudra. That’s when you worship, that all miserable situations will go away. So that’s the summary of the Śiva Purāṇa. If you want to be free from all the sufferings of birth and death, the solution is Śiva. And Śiva, Śiva, Śiva. So those are the wonderful things. And thank you very much for making this journey. May Śiva bless you for your beautiful life and every path. No matter wherever you are, the world is very small and round also. We can meet, and Śiva can arrange this sort of situation again. And if not, also, that’s alright. We are merging with the universe. When you meditate, wherever you are—maybe Hungary, Cuba, Australia, or America—when we meditate, our energy unites with Śiva, and we will be together. We are not going far away. So it’s not saying goodbye, it’s starting to stay together. And our journey will go together now, and we’ll have the place of God and Gurus and the universe and Śiva. Hari Om Tat Sat. Naivedyaṁ tad gihanu kampya awanaṁ najānāmi, najānāmi tabarchanaṁ pūjā chaiva najānāmi. Śamas parameśvarī, anyathā śaraṇaṁ nāsti, tava māṁ śaraṇaṁ tasmāt kāruṇya bhāve rakṣa māṁ parameśvara. Karacharaṇa kṛtaṁ māṁ karma jaṁkāya jaṁmua śramaṇa nayana jaṁmua mānasaṁ vāparādhaṁ. Bihitam bihitam vah sarame tatakshyam aśvar jai jai karudabhde śrī mahādevaśambho hari om. Chandra mā vāpaṁ puṣpaṁ puṣumān pājavān puṣumān bhavati, evaṁ medhā yopam āyatanaṁ medhā āyatanavān bhavati, āyatanavān bhavati… Hari Om Tassal.