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Śrī Dīp Nārāyaṇ Bhagavān kī, Śrī Śrī Dev Purīṣa Mahādeva kī, Alak Purījī Mahādeva kī, Dīp Nārāyaṇ Bhagavān kī, Satguru Svāmī Madhvanājī Bhagavān kī, Jai Satya Sanātana Dharma kī, Oṁ Śānti, Śānti, Śānti. Good evening, welcome everybody. Energy, prāṇa, everything is a game, all play. It is a play of the energy. When the energy is there, then everything functions perfectly: strength, abilities, control, balance—everything depends on that energy. As slowly, slowly the energy gets less and less, all function diminishes. This is in nature, which is why there are four seasons. Generally, in spring, new life comes full of energy from nature—shooting, budding, leaves sprouting. That is full of power. Then comes summer. Everything is balanced, beautiful, with nice color. It is full of energy. Then comes autumn, and in autumn is tyāga, renunciation. This is a time for detachment. Attachment leads us to nothingness. Detachment leads us further, to our destination. Then comes winter; everything is without leaves, everything is sleeping. These four seasons also correspond to four different ages of human life. The first is childhood, the student life called brahmacarya. Then comes the householder life. After that, when you have children and retire, you hand over everything to your children; that renunciation is called vānaprastha. You renounce and withdraw yourself somewhere to be peaceful. Then comes sannyāsa, complete renunciation, the life of the monk, the life of the ṛṣis. Now you know your whole life. You did a lot of work, made a lot of collections, and now it exists only in your memory. There was a time you bought beautiful things—a very nice ornament, furniture, a picture, an expensive carving costing thousands of dollars. You came home and said, "Wow." But in the time of your 99 years, everything becomes an object for collecting dust. Everything in the house—your carpet, a handmade silk Kashmir carpet—is now dusty. You are not even able to close the door quickly; you walk slowly, close it slowly, hold your bed, sit, and lie down. Energy is missing, so everything is a burden. Therefore, it is said: "Oh Lord, God, give me that much that I can feed my family, that my family can live comfortably and have enough for our needs. But let there not be enough for our greed. And may someone who comes to my door not go with empty hands or hungry." That is enough. All other kinds of collection are a burden. In the book Hidden Powers in Humans, where we talk about kuṇḍalinī and different śaktis and vṛttis, there are two principles: pravṛtti and nivṛtti. Pravṛtti is that collection, collection... working, wanting to do this and that. Vṛtti means nature, desires, attachment, greed, the impulse to create or do something. Pravṛtti is all the collecting we do. This is called the householder life, and it is called a burden. You are collecting burdens; one day it will be a burden. The second is called Nivṛtti. Nivṛtti is the best. Nivṛtti means you have finished everything—no more desires, no more wishes, nothing more to do. Let God let it be as it is. At least I can maintain this, and then the time will come. I maintain my own self, my body. I have no desires. So before you go, empty your bank account; otherwise, somebody else will. How hard you worked and collected a lot of money, and one day you die. Then they will check every bank: how many accounts you have, how much money. Where will it go? Nothing will go with us. So, pravṛtti and nivṛtti. Before going towards mokṣa, liberation to God, you should not have any burden. Otherwise, this vṛtti—our ambition, thoughts, desires, attachment and detachment—remains. Attachment is there: my house, my car, my furniture, my chair, my husband, my wife, my child, my horse—my, my... But when you go, all that is yours, but nobody will come with you, maximum until the funeral. A friend says, "If you are my best friend, will you go with me to the funeral?" You say, "Yes, I will come to your funeral." But will you lie down with me as they put the earth on it? No, we only come to the funeral. We are not going to burn with you in the crematorium or be put in the earth, in a grave. That is saṃsāra. How long will you keep this person? One day it will go away. Again you will go away alone. Suddenly, when the soul goes out of the body, your memory remains, your feelings remain, your knowledge remains. And you see all: what your children are doing, what your wife is doing, what your husband is doing, what is happening with your money, what is happening with your car. You have no more access. You are detached completely from family. One goes to the graveyard; they make the funeral and come back. All are unhappy at home, missing. One chair is empty. How many family members? Everyone had their favorite sofa or chair for sitting. Today, the grandfather’s chair is vacant, empty. We are unhappy, crying. Grandfather went. Grandfather decides to come back because his grandchildren are so unhappy. All are sitting on a dark winter evening. It is already 10 or 11, and grandfather comes, knocking through the window. "Will you go and open the window or the door? Grandfather, my children, it is very cold. Open the door." Oh, God, what should we do? Grandmother, Granny says, "Close the curtain. Put off the light." That is it—our relation is finished. He comes to the window: "Show your poor face." Everybody is paralyzed. He came as a ghost. Yes, so our relation is finished. We came to disconnect the relation to the minimum. We walk to the graveyard, and then from the grave we put a lot of earth so he doesn’t get up again. Where to go? A beautiful tree, like a maple, has beautiful leaves. Autumn came and winter begins; the wind came and the leaves fall down. The wind blows a leaf somewhere to the other side of the hills. Now that leaf is thinking, "That’s grandfather, now yellow, weak." Yellow means no more energy. It is a patta tutta dal—the leaf broke or separated from the branch. The wind came and took it somewhere far away. It will fall down somewhere in the far distance. You cannot walk from there back to the tree now. This separation—when will we come together again? We will fall down somewhere far away. When the soul goes out of the body, there are two possibilities: either you remain attached to your property, your children, and many things. You want to do something, but you don’t get liberation. The second is this: imagine a beautiful flame, a dīpak light, going at high speed into the far distance. When it dies, it is gone. Now you are crying, sorry, making a funeral. For whom? For the body, not for that reality. The reality is gone that side, and you are going to the graveyard this side. We celebrate every year in the beginning of November, going to the graveyard. In one way, you don’t believe; some say after death everything is gone, nothing is there. Then why do you go to the graveyard? Everyone goes there. It is a symbol of love, to remember—that’s all. But that person is not there anymore. It’s gone. It is a testament. How many countries and kingdoms were there? How many kings fought for their land? How many soldiers died? Do you think that king is born again in that country where he was fighting, thinking, "This is my country, my kingdom; I am the king"? Forget it. Maybe you were born where your enemy was. Now you will fight against your children. So, Nātha, the relation is gone. Therefore, a human should know that this time, this life, is for doing good things and preparing for the further journey. That’s all. Offer everything back. Prapañca means, "Oh, I must work, I must do this." All the time we are very active. Did you ever see an ant sleeping? Day and night they are running, collecting, but they have no time to eat. Someone else is eating. This is our condition. We have many, many things, collections, and we never see them. How many photos have you taken with cameras? Do we see them again? Very rare. Somebody else will see them, or somebody will throw them away. That’s it. That is the problem. The collection—this is all called moha, attachment. Moha means ignorance, and attachment is ignorance. Why are you fighting, crying, unhappy when this does not belong to you? It is not yours. So, nivṛtti and pravṛtti. The kuṇḍalinī, the śakti, leads us always to that liberation, freedom. We get more and more energy that brings us to that; the energy becomes our knowledge. It is not easy to renounce. We talk a lot about renunciation, but still we cannot. My, my... But then yours is not anymore here. The ātmā, the supreme self, doesn’t need anything. Therefore, it is said: "Oh traveler, you gave up everything, or you lost everything, or you gave everything back." You went alone. Now you are residing, maybe, in some lonely forest. Mushafir is a traveler. That traveler, one time, was collecting and collecting. Sabi chhodkar ab—now he has given up everything. He made his residence somewhere in the forest. No one is there. No one tells you how you are. No one asks where you are coming from. Nothing, alone. We all will go alone. That is what we are afraid of—how it will be. In endless space we are; we don’t know east, west, north, or south. The sun we see, our sun, is rising every hour. So far we are, and Earth is down, and we see the sun every hour. The sun rises and goes down, rises, and then after some time the sun never rises, and after some time the sun disappears; we are going somewhere far away. Such is the high speed of your soul, very high speed. There are only two days of life in this world: one was yesterday, and the second is today. Tomorrow we have not seen, and who will see tomorrow? No one sees tomorrow. Like in a shop in a little village: people come and buy something and say, "I will pay you tomorrow." Okay, so he bought something and went home. Tomorrow, he didn’t come to pay. After one week, he came again for shopping and said, "Oh, yes, I had no money, but I will pay you tomorrow." Again he bought something. So the shopkeeper wrote in big letters: "Today is cash. Today pay. Today pay the cash. Tomorrow I will give you something." How do you check udhār? Debt, so... Today you have to pay cash. Tomorrow, I will pay you in debt. The next day he comes again for getting something and says, "Please, can you give me today’s debt?" He said, "No, I told you tomorrow." But he said, "Yes, but I told you yesterday. But tomorrow is tomorrow. Look, read that." So tomorrow remains always tomorrow, and the past is always past. What you think you have to do tomorrow, do it today. And what you have to do today, do it just now. Therefore, what you have to do tomorrow, do it today, and what you have to do today, do it just now. Otherwise, within a second your soul will go; you will die. When will you do your work? Finish it. Don’t leave anything for tomorrow. That’s called discipline, practice, achievement. That’s called that kind of energy. We like that energy. So, kuṇḍalinī. Kuṇḍalinī is energy, and we shall try to keep our energy in the body as much as possible and keep it pure. When you touch someone, your energy is not your energy anymore; it is mixed. Therefore, many people don’t shake hands. When you go to the operation theatre, the doctor doesn’t shake hands. They have gloves, masks, everything; even shoes are different. Also, you have a mask in front of the mouth because of infections. Similarly, the yogī says: try to avoid touch, try to sit at a separate distance, try to sit on your own yoga mattress, don’t sit on others’ because that energy comes to you. We don’t understand how the energy can go. Yes, infection can go very quickly. Infection is two kinds of energy. One is energy infection, which comes from negative people or negative things. Keep your body pure. Don’t take energy from others. Don’t become a dustbin where you throw all the garbage. First bring purity, cleanliness. So, nivṛtti and pravṛtti. Pravartī means now you have done everything, and you have time for meditation. Pravartī means you are all the time thinking, active, doing and doing. In this saṃsāra, this work will never be finished. Since Swayambhū, Śiva came; even Śiva cannot finish any more work. Who are we? Śiva is also very active, day and night. He can’t sleep because the whole world is singing, "Śiva, Śiva..." Everyone is praying to God. So God said, "What headache I have done this." So pravṛtti, attachment, is the biggest problem. Attachment is like cheese on the pizza. You cut a piece, and you take a slice, but still the cheese is coming bigger and bigger till you are cutting or biting again. So this is attachment. It is like gum, plastic rubber, coming and going, pulling you back. How long? This attachment slowly, slowly will become thinner and thinner. How long? We don’t know. How many generations? How many lives? So, kuṇḍalinī is that we have to understand what Ekhaṁ Kuṇḍalinī is. Kuṇḍalinī is the śakti, and Śiva is the consciousness. Śiva and Śakti together bring liberation. Therefore, Śakti and Śiva—Śakti is called Ardhaṅginī. When you marry, your wife becomes a half part of your being, and he is also a half part. Ardhaṅginī, Ardhāṅga is husband, or Ardhāṅginī is wife. That’s called Śiva and Śakti. This is your consciousness—that you are aware you are living—and the energy in your body is Śakti. So this is Śiva and Śakti, meaning consciousness and the body. Activity, everything we do—physical, mental, emotional, intellectual—all that we work, what we do, is Śakti, the power. That which is constantly in us, existing with us, is consciousness. When there is no consciousness, you are unconscious. When you are unconscious, Śakti is also unconscious. Shakti is very sad; she is also unconscious. She is lying here, and he is lying there. The connection is broken. Do not understand Shakti like a husband and wife, or female and male, but understand the principle of the whole life. Every blade of grass has a Shakti. Every tiny leaf, even a needle from a tree—in that needle is also Śakti. This tree exists, held because of Śakti, but inside is life, is Śiva. Śakti is in Mūlādhāra Chakra down, and Śiva is in Sahasrāra Chakra. Between, there are so many obstacles, different directions and difficulties. Whether you will manage to come up or not—therefore it is said: Guru Kṛpā hi kevalam, through the Guru’s grace and the Guru’s word. There is a bhajan that says: "Bin jāne koī upāyo chāḍasī pade dhāraṇ par āī." That bhajan sings: "Manvā, dheere dheere chāl, gagana gar chadnā. Manvā, dheere dheere chāl, gagana gar chadnā. Chadnā re bhai, gagana gar chadnā, bhai." Oh my mind, slowly, slowly walk. Slowly, slowly we have to climb to the Brahma-loka, to the highest, supreme world. Slowly, slowly. The whole bhajan is like that. That is the story about how to control the mind. The mind is like a devil. The mind is restless. The mind doesn’t let us work on anything. The mind works, lets us work, but it doesn’t work as we want. Though we are the king of the mind, my mind is a slave. The king became a slave of the mind and senses. There was a big farm, and one man was the owner of the land, with thousands of hectares. He had a lot of work—a strong farmer with good will, like our Mr. Dean. He is always in the forest. One day, luckily or unluckily, Mr. Dean met a ghost. Oh, God! The ghost was coming towards Dean, and Dean was also interested, so he went towards the ghost. The ghost said, "What kind of man is this? Generally, they all run away, and he’s coming towards me." The ghost lost half his energy. He thought, "He’s another ghost and stronger than me." They came together, and Dean said, "Who are you on my property?" The ghost said, "I’m the ghost. What are you doing here? I will kill you." Dean said, "Why will you kill me? It is my property. You came into my property, and you want to kill me?" The ghost said, "Yes, I am a ghost." Dean said, "You can’t kill me." The ghost said, "What are you doing? You have so much confidence." Dean said, "Yes, I do yoga in daily life." The ghost said, "I want to know." Dean said, "One day will come, I will teach yoga in their life, but today I will kill you." The ghost said, "I will kill you." Dean said, "Okay. What are the prizes? What kind of medal will we get? Who will be the winner, and who will be the loser?" The ghost said, "It’s very clear who will be the winner. I will kill you." The ghost was sure: "I have extraordinary power. I will kill him and eat him." Dean said, "Who will be the winner will kill you." Dean said, "Okay, I’ll take my jacket off." He took his jacket off, and they wrestled. Dean was the winner. He pulled the ghost down and sat on him and said, "Now, what should I do? I kill you already." The ghost said, "I’m still not a loser. I will fight again." Dean said, "But what will you do?" The ghost said, "The loser will always be a servant." Dean said, "Okay, then I will fight again. I need a servant." Again, Dean won. The ghost said, "We also have discipline. We are ghosts, but we have discipline. We know when to kill, when to attack, when not, and everything. We have constellations." Dean said, "Now I am a winner." The ghost said, "Yes, sir. But there is one principle, one agreement." Dean said, "What?" The ghost said, "I will be your servant. I will do whatever you want me to do. But if you don’t give me work, then I will kill you. I want to work, and when you will not give me work, then I will kill you." Dean said, "Oh, I’m so happy. I will let you work day and night. I have hundreds of thousands of hectares of land to do this and that." The ghost said, "Yes, don’t waste time. Give me work." The ghost was thinking before sunset, "I will kill him." Dean said, "Clean my land from all these rocks." The ghost said, "No problem." He went, and within no time, all the rocks were thrown to one side. The ghost came: "Dean, my sir, boss, give me your work." Dean said, "Yes. Take all the dry wood away and clean this field." The ghost said, "Yes." Within no time, he collected everything. Dean said, "Make a big wall, a fence around my property, about eight meters high." The ghost said, "No problem." He went, zzzz, and the wall was there. "Give me work." Dean said, "Okay. Clean my old field and pull out everything." He cleaned and made the field ready to harvest or put seeds in. Dean was losing his confidence, energy. The ghost will not let him sleep. Then Dean said, "Go and take care. Where are my cows? Bring my cows here and there. Clean all my cows." He cleaned everything. The ghost said, "Give me work." Dean said, "Come with me for a moment; I will go to my master." The ghost said, "What will you do with the master? What work will you give to the master?" Dean said, "I’m not giving the master; I will go." The ghost said, "Well, I have my saṅkalpa: before sunset, I want to separate your head from your trunk." There was a nice, beautiful hut. The master was sitting there, and the farmer came. The master said, "Oh, you are not in your field so early?" The farmer said, "Yes, Master, I have a problem." "What is the problem?" The ghost was thinking, "This clever master, I hope he will not create some problem. But I am powerful. If I need to, I will pull the master away too." But he can’t come close. Ghosts, negative energy, can’t come to spiritual saints, sādhus, and they don’t come where there is a horse, cow, or their scent. Lightning will not disturb. The master said, "Have a cup of tea." Dean said, "Yes, Master, but this is my problem now. Oh, that ghost is always moving around my hut, searching for someone. The challenge is this, the promise is this, the agreement is this, the protocol is this: when he will not get work, he will kill me." The master said, "No problem." Dean said, "Yes, sir, no problem for you, but for me it is a problem. I can’t get out of the door now. I don’t know what to give him. Work?" The master said, "Have a cup of tea." Very nice. He drank tea, and the ghost was sitting there. The farmer looked at the ghost, and the ghost said, "Come, come." He again sat like this and looked to the master. "Master, what should I do?" The master said, "No problem, I will give. Go and tell him to bring the biggest tree from the forest to me, like an opa tree." Within no time, he brought the big tree and put it on the ground. "Give me work." "Master, he is still asking for work." The master said, "Yes. Now tell him to put this tree in the ground." So he again put it in the ground. "Give me work." "Master, what to do?" "Don’t worry. He will have enough work." "Master, what work do I give him?" The master said, "Yes, go and tell him, ’Now your duties: climb up. When you are up, your duty is to come down. When you are down, go up. Up and down, up and down—this is never finished. If he breaks the tree, he’ll bring a new tree and put it here, and your duties are work up and down. When you need some work, tell him, "Come here." This is the work finished. When that’s finished, go and climb on the tree, up and down, up and out." He went to the ghost. The ghost said, "Oh God!" No, he didn’t say, "Oh God." He said, "Oh devil, liberate me from this farmer and from this master now." Work: go up, come down, go, no sleeping. If he sleeps and stops, give him a stick. So he’s going and coming, still going up and down. The symbol of the story is: the field is our body, and the farmer is our consciousness, awareness—no, the farmer is our jīvātmā, jīva. And the ghost is our mind. This mind doesn’t let us free. All the time the mind needs something, this, this... You can’t sit peacefully. Suddenly, when you sit, ah, relax—but my horses are beautiful; I must feed my horses. This morning they were not there to ride, so the mind is now with the horse. It is not here. The mind always needs something. Your master is your viveka, discrimination. The master gives the order to the jīvātmā: bring the biggest tree. That biggest tree is the spinal column. When the mind has no work, then ascending and descending—your awareness in the body from mūlādhāra to sahasrāra, from sahasrāra to mūlādhāra, up and down, up and down... All your chakras will be purified, and your kuṇḍalinī will be awakened. Finally, the ghost will say, "Gurudev, liberate me." He said, "No, no, still I can’t liberate you." Until Kuṇḍalinī comes to Śiva, then you will be liberated, and the farmer will be liberated; all will be liberated. This is the story of our body. Always, when you have no work, then your mantra practice: ascending and descending with the breath. Inhale: Om Prabhudeep Niranjan. Exhale: Sabdukha Banjan. Ascending and descending the mantras, your chakras will be purified. So this is a story of the mind, soul, and ātmā. This body is filled with Kurukṣetra and Dharmakṣetra. This is the Mahābhārata’s battle in Kurukṣetra and Dharmakṣetra. This Kurukshetra is the body, and dharma is the fuse, the goodness. So this is the body to gain more and more good things: Dharma Kṣetra, Kurukṣetra. So, Kundalini is that one which can come up when our mind is pure; then it will come to the Śakti, to the Śiva. Tomorrow we will continue. Wish you good night, all the best.