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I was looking on Facebook. Why am I telling this story? Because of the prāṇa. There is a story about a young man who was bitten by a cobra. They took him to the hospital, and the doctor declared he had died. Now, there are different kinds of samādhis. Samādhi in this case means: should they bury the dead body, burn the dead body in a crematorium, leave it in the forest, or let it flow in a big river? According to the culture or tradition of the Parsi from Persia, who immigrated mostly into India, they do not burn that body, they do not bury the body, they do not throw it in the water. They put it in the forest somewhere where the animals should eat it. According to the Persian tradition, those who emigrated from Persia to India do not burn the body, do not throw it into the water, do not bury it, but leave it in the forest so that the animals can eat it. So in big cities like Mumbai, Delhi, Calcutta, Bangalore, etc., they have a very big building and a very big roof. And they left this dead body on the roof, and many animals and birds came and ate it. That’s their tradition. Secondly, Jal Samādhi means to put the body in the water. In the river, there are also many water life forms which eat the body, or they cremate it, or burn it. So this is according to the tradition, the religion, the culture, etc. So this young man, who was bitten by a cobra, was declared dead by the doctor. And they brought him to the Gaṅgā, and they put the whole body in the stream of the holy Gaṅgā. After 14 years, the person came home. Now, what do you say? There is no commentary. The doctor declared him dead. They threw him into the water all so long. They were observing. It had gone deep under the water, far further. It is said very nicely in one poem: Prakākar sakejo jagverī hoi, whom the God wants to save the life, no one can destroy or kill that one. Even they cannot harm or damage one hair if God is protecting. And there is a prāṇa, so this was the prāṇa in his Aśrat Cakra, poison put. He went into deep samādhi, so he was not inhaling, not exhaling, so the water didn’t go into the lungs. And maybe after this cold therapy of water, somewhere on the beach he came out. He walked up. How he survived, what he did, I didn’t speak to him, but it was on Facebook after. Fourteen years, so prāṇa, there is life, and as long as prāṇa is there, the soul is still there, life is there. You know the story which I told you four days ago about Mārtaṇḍa Ṛṣi. And it was some other yugas, Satyayuga, Dvāparayuga; it was the story. And at that time, the ṛṣi went to the Himalayas, and he was covered by snow and glaciers. He had only the skin and bones, nothing else. Organs, of course. But no inhalation, exhalation. The body was charging energy from water, from the sun, from the air. But the consciousness, awareness, and intellect—everything was there. And some photographer made photos of the glaciers. And suddenly, there appeared that one picture of one yogī. And he is still sitting there. Everybody, everyone would declare it a dead body, but it isn’t. That prāṇa goes to the Sahasrāra Cakra. The time the soul is there, and it’s nourishing from the air, don’t feel cold, don’t feel heat, so the samādhi is called Sabīja Samādhi and Nirbīja Samādhi. And so, that seed, as a soul, remains there. And it survives with the prāṇa. When the soul is there, the prāṇa is there. When prāṇa is there, the soul is there. And when the soul is there, death is not there. So you know where the bee queen, the honey bee queen, flies, the old bees fly behind. And it doesn’t matter if there is a flower, there is greenery, nothing; where she sits, all will create the colony. In our modern language, what we call the colony, in which colony you are. So, this colony is coming from the bees. So as long as the jīvā is there, the body will survive. There is one story, a real story, maybe you know, you heard it. There was a thief, a criminal, so he used to get the people, kill them, and take everything away. When the people wanted to give him, saying, "Please don’t kill me," he said, "You are not giving me a present, fight with me." So I will fight, I will kill, and I will take. So after comes the ṛṣi, like what we call the Nārada. And Nārada Ṛṣi gave him the knowledge. So Nārada Ṛṣi had nothing, just his one tānpurā and kartāl, and singing coming. Now, some talks about Nārada and some talks about one Sādhu. Well, they all, this thief and his friends, attacked him, Nārada. And he said, "Why are you doing this bad karma?" What you do, it will come back to you. So he was talking in such humble and wise words to that man. And it touched his heart. So he asked Nārada, "Why are you doing this? For what are you doing this?" Is it for my parents, for my wife, for my children? They will also suffer the karma? Nārada said, "No." They will not suffer your karma. It is your dharma to look after them—your parents, your wife. It is your dharma to feed them. All this horrible karma you will suffer. He said, "No, my parents and all will share." So he said, "Go and ask them." He said, "Oh, very clever man. I will go to ask, and you will disappear." So he said, "Okay, you can tie me to the tree trunk." So they tied him there. And he said to his friends, "Take care that he doesn’t run away." And he went home. He asked his father, "Father, will you share this karma with me?" He said, "No. Why should I? You are my son, and it is your dharma to look after me in all days." He went to the mother, also said like this, went to the wife, also said the same answer. So he said, "No one, are you responsible for my deeds?" They said, "No, what you did, you will suffer." Oh God, he was frightened, and he came back so that Nārada was remaining still there, and all my friends disappeared. He said, "Where are my friends?" I said, "I don’t know. They just went away. They are not loyal to me." He said, "I don’t know. You should know." So again, he got disappointment. Well, he asked, "What to do?" How to become free from this karma? He said, "Yes, meditate, repeat the name of God." And he said, "I don’t know God. I don’t know any name of God. I don’t know meditation and mantra. Can you give me something?" He said, "Yes, I’ll give you the name of God Rāma. So repeat, Rām, Rām, Rām." Now, he can’t pronounce the name of God. He tells him only these two words, Rām. And he repeats from the back side, "Māra." And Māra means "to kill." Mara, kill, kill,... he said no Ram, he said yes Mara, so the ṛṣi said okay, repeat Mara, Mara, Maram, Ram, Ram, it becomes Ram. So he was a tribe from the forest, so he sat there and began to meditate, Ram, Ram,... Rām. And his consciousness came into the Sahasrāra Cakra. He went into samādhi, and years and years, the termites made a house over his body. A big cobra was living inside that termite mound. But he doesn’t know anything. He is sitting in meditation and repeating the fifth mantra. Which is the fifth mantra? Likhit, Bekārī, Upāṁśu, Mānasik, and Ajapā. You know these five mantras. If you don’t practice this properly, you will not be successful. Your prāṇa will not be in Sahasrāra. Your prāṇa will be somewhere else. Yeah, and die. So in Sahasrāra Cakra, repeating Rām, Rām, without sound, without lips moving, nothing moving. In his consciousness, ascending and descending, Rām, Rām,... And he became a great saint, and his name was Vālmīki, and Vālmīki wrote, in pure Sanskrit language, the Rāmāyaṇa, the holy Rāmāyaṇa. He wrote everything through his meditation and wisdom: the history of God Rāma, where he would be born, when, where, how—everything. But it is in Sanskrit language, and you can say 95% no one can read it in India anymore. How many Latin languages can one recite by heart while giving a lecture? What percentage of people in Austria are per people? Please, some Austrian tell me. Kṛṣṇapurī, you were the school teacher. What percentage of Austrians can frequently speak Latin by heart? Two percent, two percent may be. It’s not I’m saying, the Austrian school teacher or professor, he’s saying. At least, Austrians are very intelligent, at least the two percent. But Indians are more, five percent. Always, Indians are ahead. So, he writes, the Rāmāyaṇa is a very beautiful Rāmāyaṇa, but it is in Sanskrit like this. Then, after a long time, Tulsīdās wrote, and he wrote in the folk’s tongue. So, that people, like everyone. But many scholars, they don’t like Tulsīdās, they like Vālmīki. The language Sanskrit is beautiful, and if you don’t learn Sanskrit, you will not understand yoga. But you know, 20% Sanskrit, everyone. Do you know what the word Prāṇāyāma is? You know the āsana? Vastrika, Anuloma Viloma, Ustrāsana, you know so many words. Sanskrit words. Now try more, and you will begin to speak Sanskrit. Now, at that time, when Vālmīki was sitting in meditation—how many years, I did not count that time—but when you see, they are showing sometimes now, they made a video and made some plastic things maybe, but they show that time. And Vālmīki is sitting in meditation. Termites built the house over. And there is also a hole for the snake; it’s going in and out. And Vālmīki is meditating. What kept him alive? That prāṇa, that prāṇa, in Sahasrāra Cakra and in the heart, in the heart there is a little cave, and in this little cave there is a blue light, and in that blue light there is the ātmā, and the jīvātmā, connected with the Anāhata Cakra and Sahasrāra Cakra. Mantra Rām Rām. Let us chant the mantra, okay? Sit straight, and you must chant so loud and nicely that Vālmīki awakes from his samādhi. He wakes up. He is in India somewhere, and we are here, but he will get the alarm. Who is calling again the name of Rāma? I want to see that bhakta. Okay, everybody, sit straight. Deep inhale and exhale. Open your heart. Expand your lungs. Take the prāṇa. Show me how much prāṇa you have. Anyhow, you are fasting. Today’s Guruvar, and so you have more space for the prāṇa. Yes. So. Rām, Rām,... I want to hear you. Loud, louder. All birds will listen. Go ahead. Birds will imitate you. They will speak Rāma. Thank you very much. Very good, now place your left hand on the navel, that is the seat of the sound, and the second manifestation of the sound is in the Sahasrāra Cakra. So, you will feel both cakras very visibly. You will feel on the hair, your skull, your head is vibrating. Close your eyes, place your right hand on the Sahasrāra Cakra and your left hand on the Maṇipūra Cakra, then close your eyes and sit up straight. Dīp Nārāyaṇa Bhagavānakī, hands down, open your eyes, relax. So, there are many examples, many, many ṛṣis, thousands of years. They are in the Himalayas or somewhere else. So, this is prāṇa. There was one man whose profession was making statues and sculptures from stone. So one day, what happens? There was a big rock, and he wanted to make a statue. And he was cutting rock, cutting rock. He tried to learn, still he couldn’t make any form, he couldn’t bring out any form, and by mistake or wrong beating with the hammer, this stone broke into parts, and in the middle of this stone, there was more like a hole, and in that cave inside was sitting one ant with a grain of rice in its mouth. And he was surprised. He knew the rock. There was no crack anywhere. It was complete without any damage, but how did this ant come here, and how and where did she get something to eat? So he threw his instrument away and began to think, "Who provides this ant with food without any effort?" So he went home, he threw all his tools, and at around noon he came home. Why are you surprised? He never comes home at this time. Why did he come now? So she asked him, "My dear, why have you come now? Don’t you feel good? Do you feel ill? Or did somebody call you or tell you something?" He said, "No, darling. No one told me anything. And I’m not ill, but I am angry." She said, "Why are you angry? On whom are you angry?" He said, "On God. I work so hard, and He doesn’t give me anything. And that ant, I think, does nothing. And God gave him the cord of rice there inside. So I will not work anything. My bed and I am, that’s all. If he wants to give me something, he will give. And if not, then I will die." She said, "Oh my God, what happened to you?" He told the whole story, so you should be happy. He said, "Yes, I am happy. But why should I work? When he can provide food to every creature, then why not us too? I don’t want to go to work. He should bring poor me to my house." She said, "God is not so stupid." Then he said, "I’m also stupid. I ask God, it’s my right to give me something." Well, poor wife. So she was working on something, tried to tell him, she brought some psychologist, but he didn’t get up, only going to the bathroom, toilet, necessary, that’s all, and not going out of the house, otherwise. One day at midnight, something was happening, because in the morning, on the last morning, he went to the toilet, he took the water, and he went to the forest into the bush. So he was sitting there, and some piece of wood was lying there. He took the wood and was making something like this, making some cases on the earth. Suddenly, he saw there was something hard, a pot, so he cleaned it. And he saw there was some pot, a treasure, so he opened the lid, and inside, wow, all precious stones and gold and jewelry and everything. He became angry, again closed it, and put the earth there. If you want to give it to me, not in this situation where I am making a toilet. I am not going to take this dirt from this place. If he wants to give it to me, then give it in my house. So he went home. Well, the thieves came at night, around 10 o’clock or 11 o’clock. And then the thieves were waiting until they would sleep, husband and wife. So he was talking to his wife. Honey, she said, yes, you know, I’m so angry I can’t sleep. She said, "What happened again? Why were you angry?" Then he told the story. She said, "Why did you bring?" So stupid I am not. If he wants to give me, then bring him into my house. I’m not caring for him. She said, "Are you stupid?" She said, "Not me." He’s stupid. And if he wants to give it to me, he will bring it. She said, "Oh God, where is it?" So he described exactly where. She said, "You were sitting near a bush or near a tree?" Ah, a little bush. If you want to go there, then you will see only a toilet and water. Forget it. Thieves were listening. Oh God, that much is not in his house, so they went there, and with the battery torch, yes, they saw some water, a little earth was wet, the toilet was not there, the animals just finished, but they saw there is something on the earth, someone is doing something, and they opened a big pot. They opened it, and what happens? Many cobras came out. Oh God, quickly they put the lid on it. The thief said, "That clever man heard us. He came to know that we are sitting there, and he wants to kill us like this." What does he think? Let’s take this part out, and we will climb on his roof. This was a grass roof. We will break slowly and throw it on his bed. So there were four of them. They carried a heavy part. And they climbed onto his house and made a hole. And then they threw the part in and made a big noise. And his wife said, "What happened?" She said, "He is trying to give me." But I don’t care. Why, at midnight, should I get up for him? If you want to clean it, you do it. Why does he just throw it like this? I will not get up. And thieves went away, and the wife made the light, and there were so many precious stones and all treasures. And then he said to her, "Hanichka, I told you, when it is in our kismet and when He wants to give, He will give it home. Why do you worry about that?" Trust God. God will do everything. Do good karma. Don’t be greedy. Yes, don’t be weak, and don’t let yourself get out of your nerves. So, what is in your kismat, you will get it. Do good karma. Do good karma. So the prāṇa is working in many, many ways, and so the ṛṣis, like Vālmīki, he was in samādhi, Mārkaṇḍeya Ṛṣi was in samādhi, many ṛṣis in samādhi, Alakhpurījī is in samādhi, and Alakhpurījī is visible in the astral form, yes. Today, Dr. Shanti was calling, and she said she was looking towards the Swargarohini, and there were clouds, but she could see in the clouds very clearly the face of Alakhpurījī. So we are there. I had two times visions of Dallak Purījī. Now Shanti had three times. So we would like to catch his face so that we can worship him. So, prāṇa, that is the prāṇa body, that’s only prāṇa, the kāraṇa śarīra, you know, the astral light. So, prāṇa, and through prāṇāyāma you get that prāṇa, so through the kumbhaka and recaka, and pūraka, through the cakras, what you are. By doing this kriyā, you are preparing through all these cakras that one day your prāṇa will rise to the Sahasrāra Cakra. Where you are trying to open the Sahasrāra Cakra with the mantra Oṁ. So Prāṇāyāma is the powerful tool for a yogī, and mantra, Guru Kṛpā He Kevalam. Other than that, there is no path, no way. So they are observing us, all the saints, they are blessing us. So we will do again in the evening. Wish you all the best. 11:40, very good. It was 12:40, so I was talking for one hour. That’s something great. So much prāṇa is here sitting. When I begin to talk, you know, it’s multiplying, amṛta. Amṛtā, Amṛtā,... good, Śrī Dīp Nārāyaṇa Bhagavānakī, Śrī Devpurīṣa Mahādeva, Alakhpurīṣa Mahādeva, Satguru Svāmī Madhavānandajī Bhagavānakī, Satyasanātana Dharmakī, Oṁ Śānti, Oṁ Śānti, Oṁ Śānti.