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Deep Nārāyaṇa Bhagavān, Devīśvara Mahādeva, Satya Sanātana Dharma. Good evening. It is nice to be with you again. Technology is sometimes perfect and sometimes not. We depend on many things. The camera is good, the monitor is good, the loudspeaker is best, but the electricity is not there. Or the electricity is there, but the web line is not. Still, we believe and depend on these different technologies. Because we are mobile, it is always difficult to get everything in order. But for those who are interested and longing, and who hear from the first voice in our webcast on Swamiji TV, this is information that has been experienced, realized, and given to us in very simple, folk language. So, let us wait until the webcast begins. Today’s has already begun, and the subject is again the same: Rāja Yoga. Within Rāja Yoga, Kuṇḍalinī Yoga will come—the chakras. And you know, in Rāja Yoga there are the āsanas and prāṇāyāma, and what we call the Vajranāḍī. In the last two months, we spoke about prāṇa, and within that, the Vajranāḍī in our whole body is very important, like our Suṣumnā Nāḍī. What we call a brain hemorrhage or a heart attack—this all depends on the Vajranāḍī. The Vajranāḍī is the pillar or foundation of a building. It is like controlling the electricity from the clouds—the lightning. What do we call that? Earthing. The earthing goes from deep in the earth to the top of the building. So the Vajranāḍī begins from our foothold, because we are on the earth, and it balances energy all the way up to the Sahasrāra Chakra, the Viśuddhi Chakra, the Bindu Chakra, and so on. Therefore, Integral Yoga, Aṣṭāṅga Yoga, and Rāja Yoga are the same. So, let’s begin with the first principle of Yoga. Yoga begins with discipline, yoga needs discipline, and yoga completes with discipline. It is a lifelong discipline, until death—to die with discipline. That is a master’s work. And after that, when we travel in the astral body, it is also with discipline. When the soul goes out of the body, it goes with very high speed. It is not with us anymore. Whatever we do according to human tradition, culture, emotion, and attachment—whatever you call it, how we conduct funerals and different ceremonies in different religions—we believe we can help the soul. Maybe in South America, Africa, the Far East, China, Europe, Asia, or Central Asia—everywhere there is tradition, culture, and ceremony. But that soul is not here anymore. When it has gone out of the body, what is happening? You know, nowadays they have a wax paper bed with two wires on it. Below is a holder, and they put a candle and light it. Within a few minutes, it blows and takes off, and you see it going up. The higher it goes, the greater the speed of the wind, and within ten minutes it is very far away. Similarly, when the soul has gone out, it goes with speed. You call that soul, you call that person. We humans have emotion, attachment, love. We say, "Please come back! What is there? Please get out of my soul, come here!" But the soul is gone. If you ask, it says, "I am far away now. I am gone." That will happen to all of us. So when you meditate—and we will do this—when we come to dhyāna meditation, that is one technique. We see it goes there. You see on one side the sun rising, and on the other side the sun setting. On the other hand, it goes like a single flame—a very nice dīpak like this—and this light goes toward the sun with very high speed. Light goes to light. So you can imagine, like this in your hand, look: this flame is going. And when there is dark, you don’t see your palm. Because always, under the dīpak—this is the dīpak, the holder—it is always dark here; above is light. So similarly, when the soul is departing, these dark rays go down and the light is going towards the sun. Do you understand? Yes, that is something. There is a prakāśa, light. And so Gurujī said, how nicely: jak krāśne. Go ahead, sing: Jhanatahe brahmagyani aankana me prakasha prabhuka. Prakāśa, or light, is like the sun. All creatures, every seed when it sprouts, everything goes towards the light. And so this soul, this jīvātmā, is in this world: mūrti loka bandhana. Bandhana means tight. We are in the bandhana. This morning you heard the bhajan: Prabhu ne sab diyā bandhan—that everyone is in the net. Satguru came, Gurudev came and cut the net of the bandhana. So this body is in five tattvas, the whole body. But still, we are inside and we don’t dare to go out. We are very afraid, but one day we have to go to freedom. So the Gurudev shows us the path. So the light—you can imagine—this light goes towards the sun, Guru Mukhī. Who is a Guru Mukhī? Guru Vākya. Doing a sādhanā is one thing. Then you will proceed to oneness. Otherwise, you go to one star; it’s too far. Then you go to another star, then you go towards the moon, then you go towards the sun, again somewhere, and you fall down again into darkness. Practice one thing. Remain in one paramparā. It doesn’t matter which paramparā; there are many. But once you have found your path—why could you come to this paramparā? Because you were belonging to this paramparā, and the soul has been traveling, wandering here and there. Then you found the paramparā. Then what happens with this? You proceed towards the light. That is a prakāśa point: light into the light. Rāja Yoga principle: discipline. Even in space, discipline. There, you are guided, you are escorted. Some leave you alone in this space, lost in darkness. No one is there, no one listens to you, no one sees you, neither do you see anyone. There is no base at all. You don’t know if you’re going up or down, north or south, east or west. That remains for those who have lost the way. So, that path where we go, we go in that direction. So practice slowly, slowly, singing. Otherwise, we are stuck somewhere in the universe. It is said there was a disciple of Bhagavān Mahāprabhujī, and his name was Bodhārāmjī, Bodhānanda. He was very near the village of Mahāprabhujī’s birthplace, about three kilometers away, and he was great. In our Siddha paramparā, there is a picture of Bodhānājī, and he was a very good bhajan singer. Can you imagine the dhūnā, the khat? There were two small rooms. Surrounding, no villages, no houses. A few satsaṅg people would come in the evening—can you imagine, with a camel buggy? On this camel buggy, there were 20 people, 30 people. And suddenly came another one, then another one. So within half an hour or one hour, there were many people. Mahāprabhujī was sitting there. He had only one āsana, one bed. All were sitting around, and they began to sing bhajans. After one bhajan, two bhajans, Mahāprabhujī said, "Did you give feed to the camels, and did you give them water?" There was a water tank left to flow for the camels. And then there were two camels carved somewhere in the far distance. Dark, but two camels didn’t get anything. "You should also eat something." There was no electricity, no loudspeaker. A nice, cool evening—sometimes moon, sometimes dark. Clear sky, the stars. No pollution. That time, that was beauty. Now, when the light is gone, we are all frightened. Everyone is looking for a flashlight, the telephone, mobile light—this, that, everything. And there, when Gurujī was singing, you could hear from Kathu village where Madhavananjī is singing. Or Mahāprabhujī’s voice was beautiful. Or Bodhānājī. So Bodhānājī, when he was singing with one tānpurā, people said it was so sweet on a cool night. That was the joy, that was the music. Now it’s too much blim-blam, so many instruments. So the artists nowadays, singers, they cannot sing unless there is noise. "I’m loud, see you well." That is a different life. So that bhajan Bodhānandjī was singing—when Bodhānandjī came to Kathu, people were coming from far distances to listen to him. And when Bodhānandjī was coming to Nipal or nearby villages, how people gave up all their sleep and came to the Bodhānijī Satsaṅg. And so the sound was going. When he was singing, Gurujī or the satsaṅgīs—no one in the village was disturbed in their sleep. That was something great. Therefore, it is said: slowly and carefully. And that is why it is said: carefully and slowly. Tumhara Padoge Undi Khayi Man, Dheere Dheere Cha Gagan. Man Va Dheere Cha, Chad Na Reva Hi Ghim Cha Man. Ach pachi sabeli ho kar mohani raag suna. Ach pachi sabeli ho kar raag suna ya mohe man te rasta lega bulai man. Yo man vachan jane koi uncha chad si pade dharan. Haan, bin jane koi uncha chadh si pade dharan par hai. So when we follow the path and we try to do all different kinds of techniques from the different branches of yoga, it is not hard. It is much easier than this modern life. Sometimes, when they begin to dance in some disco till morning—four o’clock—sometimes I see on television what they are showing. They go till the last drop of energy. That’s very hard, that’s unstrangling. Satsaṅg is very, very gentle and comfortable. So, Rāja Yoga. So, Ahiṃsā. We think that we are not doing hiṃsā, and we think we can hide, but we cannot hide. You know that one story I have told often. In one village, a master came and gave satsaṅg. Many people wanted to become disciples. Two disciples came. "Gurujī, we would like to become your disciple." The master said, "Well, I have to test, to see if you are a real disciple or not." "So what does it mean, Master, to be a real disciple?" So one said, "What means real? I am a real human." The master said, "I know that. Then what do you see, Master? What is real in you and me? So, you can test me. I am human." Some disciples talk too much. Why? Why? How? And so on. So there are no questions. No questions. The other one said, "Master, as you say, I am as I am. I am surrendering to you." The master said, "Well, go and catch two pigeons." So they both caught the pigeons and brought them. So the master said, "Go somewhere nobody sees, and kill this pigeon and bring it to me. But take care no one sees." So one went behind the house, looked left and right, and he killed the pigeon. And he said, "Master, here it is." The master said, "Okay. Now, the other one, go. You also go and see." So the one who had already killed the pigeon was thinking, "This is a very, very weak person, very frightened. He can’t kill. He will be ready to kill himself. But the plus point is this: I will get the mantra, and he will not get it." The master said, "We will see." Well, that man came back and said, "Master, you said, ‘Kill this pigeon, nobody see.’ But I see. I am somebody." "Yes, you are right. Then tie your eyes. Go and kill it." So he closed his eyes, and then he wanted to kill the pigeon. He opened the muffler and said, "Master, I couldn’t kill." "Why did you tie your eyes?" "Yes, Master, but you said nobody sees. But this pigeon sees that I am killing him. So I have to follow Guru Bhakti. You said no one sees. I see, the pigeon sees." The master said, "Hurry up, tie the pigeon’s eyes." So he tied the pigeon’s eyes, and now he had a knife squeezed in his hand. "Master, I felt… I think I will not get a mantra." The master said, "Why? You tie your eyes, you tie the pigeon’s eyes." "But Master, you did not tell me the third technique. This was the easiest technique you told in your satsaṅg yesterday: God sees everything. So can you tell me how to tie the eyes of God? Without that, I can’t kill." The master said, "You passed. You are the real Bhakta. Here is a mantra, and you will come straight to the light. You will follow me. So whenever you give up your body, you will go to this light, to the Supreme." So, do you know the plant of the peanuts? Who has seen the peanut plant? One, two. You see, this is modern life. You don’t know how a peanut grows, and you say it is peanut oil. Maybe it is another oil. You see, where is our knowledge? We don’t know how the peanut plant looks and how the peanuts grow—whether on the top or below the plant. Where are the peanuts? In the ground. Did you see that? Then how do you know? So, when you pull the whole peanut plant out, then you see in the roots so many peanuts hanging. So one bush—you pull out, and many, many peanuts are hanging. So one master, and the master going—all bhaktas come out. They are all taken automatically to the Brahmaloka. Ānandoham Ānandoh, Ānandam Brahma, Om Sacchidānanda, Om Sacchidānanda,… Om… Sacchidānanda, Om Satchitānanda, Om Satchitānanda, Om Satchitānanda, Om Satchitānanda, Om Satchitānanda.