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Oṁ kare namo brahmānandam param sukhadam kevalam jñānam uratim dvandatītam agganasadṛśyam tasmāsyādi lakṣyam Ekam Nityam Vimalāchalam Sarvaddhisākṣibhūtam Bhavatetam Trigunarahitam Oṁ Śānti Śānti Śāntir Bhavatu. Salutations to the Cosmic Light, Lord of our hearts. Omniscient and omnipresent in His divine presence. Good evening, dear sisters and brothers. It is my pleasure to be here in this temple of Sanīdev, and many other goddesses are here. Thank you, Kamaleśjī, for the invitation. The organizers, the brothers and sisters who have established this temple—everyone is building for their house, for hotels, for shops, etc. Rare are those who are building the house of God, and in this way, the temple. It is not for that one person who constructed it, but it is for all and for generations and generations. So congratulations, bless you. And in this Navagraha, Darśanī Mahārāj, Darśaneśwar is powerful. So bless you all. As I came here today for the first time, and it is a beginning, I will just give a glimpse of yoga: from where it begins, how it begins, and what it is. I do believe that you know something about yoga, but yoga is beyond any religion. Yoga is not a part of religion, but all religion is a part of yoga. So I would like to tell today the beginning, the first introduction. The Vedas are the first scriptures, the first holy books that we know. If you don't know, then now you know: the Vedas. But before the Vedas were written thousands of years ago, what I am going to tell you, according to my experiences as a practitioner of yoga, meditation, samādhi—whatever you call it—so it begins. It is called the universe: Anant, endless. That is beyond the borders, and we are limited. How can we humans understand, see, and speak about the endless? Only through yoga practice, through samādhi meditations. A great saint said, "Chaudhā lok ikisho brahmāṇḍ." Fourteen different worlds are within this Sūrya, the sun: four or seven worlds below and seven above. But the awareness of the yogī, the consciousness of the yogī, can expand and go so far. Ikiso brahmāṇḍ: ikiso means two thousand one hundred. Brahmāṇḍ means the sun. So beyond this sun which we see, beyond there is another one, and another one. So, two thousand one hundred different suns a yogī can go to. That is a yogī. We are lost. We are lost. We don't even know what is happening now somewhere. So it is that awareness, that consciousness, that has to become one with the trikāla-darśī, the knower of the past, present, and future. So, ananta, endless. The beginning of this endlessness is that there is nothing, only space, dark, dark blue, empty space. No movements, nothing. That's called śūnyākāś. So, our dear brothers and sisters coming from India probably understand a little bit about this word śūnyākāśa. Śūnya means a void. There's nothing. Ākāśa means the space. And that ākāśa, that space, that śūnyākāśa, that which we see in the sky, endless—that is the body of the mother. That is the body of the mother. That is a mother. That is a mother's body expanding, and within this space, which is known as a mother. Mātṛ Devo Bhava. The first God is the mother. In spirituality, in yoga, in the higher level of consciousness, there is no duality, no differences of gender. All is one ātmā. But here again, I have to use this word: mother body. And within the body, that endless mother, within is a consciousness. Consciousness is in the space, not a space in consciousness. So in that endlessness, there is endless consciousness, divine consciousness. But still, that is like an embryo in the mother's body. That which the Vedas call Hiraṇyagarbha. In Christianity, now they have celebrated sometimes what they call the Easter. And then they have Easter egg, rabbit. Rabbit never gives the egg. But this egg is a symbol of that mother and consciousness, awareness. Hiraṇe garbha. Hiraṇe means gold. Golden embryo, and that gold means the consciousness. I am telling you literally only what yoga is, what yoga is. Okay, we will do exercise, this and that and this and everything, we will do. But in reality, what is yoga? So, the consciousness is endless. Chetan ke toh ichchhā nahīṁ, aur jad se kusne ho, toh sṛṣṭi kī rachanā kaisī huī, bhai, batāiye. Chetan means the consciousness that has no desire. And this material, the matter, can't do anything alone without consciousness. So within them is what's called Icchā Śakti, willpower. "Thy will be done, O Lord." Does God have a will? Does God have a desire? Desire we have all. God does not. But that one is something different. So that's called, then the Vedas say, eko'haṁ bahusyām. "I am one, and now I will multiply myself." But who? There is nobody. There is only consciousness and space. Now, between these two, the space and consciousness, is called śakti, energy. Or that śakti is again the mother. Mother is protective. Mother is protecting. Mother is creating, so that energy we call yoga. Now, yoga means not the postures, not the meditations, not the prānāyāmas. No. That yoga is that principle between space and consciousness, harmonizing, balancing, and uniting. These are the three: harmonizing, balancing, and uniting. Where there is a tattva, Brahmā, Viṣṇu, Śiva, three tattvas are there in this. So this is called yoga. But we couldn't be here today if that energy, that mother's power, were not there. That's harmonizing, balancing, and uniting one day. So there is then Swayambhu. There comes the word Swayambhū. Swayambhū means no one has created him; he has no mother and no father. So, space, energy, or yoga, and consciousness. So, there is akāra, ukāra, makāra, Praṇava, which is called the Aum. So, eko'haṁ bahusyām, "I am one, and now I will multiply myself." And so, in that, ajau Mahārājī, ajau. So, I will multiply. And that is how. How? Who? So, the first, as the Veda said, nāda-rūpa-para-brahma. Nāda-rūpa-para-brahma. That resonance, nāda, the sound, that vibration, that is para-brahma. There is no form, there is no touch, but that is a vibration, nāda, nāda-rūpa-para-brahma. That time, this is called the awakening of consciousness now. The consciousness is feeling, awakening something, and that is within no time, one without second. In the entire endless universe, 2,100 lokas, beyond that, chowdha lok, ikiso brahmāṇḍ, that is beyond that, within no time, the vibration begins. For example, we are sleeping, and on our small toe, a mosquito sticks; immediately we feel it. In the whole body, information goes to the whole body. Similarly, in Ānanda, Ānanda Hari, Ānanda Hari Kathā, the glory of the Supreme is beyond this. So, Ānand Hari, there from the sound comes Agni Tatva, the fire. So in that dark blue space, suddenly a flame comes. That's called Jyoti, Jīvan Jyoti. That Ātmā, manifesting from that consciousness, from that space, Ātmā, Jyoti, Jīvan Jyoti. And after that, Śiva manifests. That's called Śiva. So he had no father, no mother. It is he who is self-created, self-manifested. Then again, the question is this. When Śiva appears, manifested, he is in meditation posture. Ages, yogas and yogas. It's not that it happened one day, the second day, a month, and like this. It's a long time. So yoga, now that which was between space, consciousness, then comes the awareness. And from this awareness, this prakṛti then begins to project the feelings. So yoga is given by Bhagavān Śiva. Yoga, mantra, yantra, tantra, śāstras, jñāna, science, vijñāna, whatever we call it, is the blessing of Śiva. And then, after many, many different yugas, comes Sat-yuga, Dvāpara-yuga, Tretā-yuga, Kali-yuga, comes and goes, manvantaras, many, many, billions of trillions of the yugas pass away. Many times Shiva appears, Brahma, Vishnu, and when this one yuga goes, their duty is finished. Like a protocol, now the new election will be; there will come this and this and that. But Brahma, Viṣṇu, Śiva—the creator duty is given to Brahma, and Bhagavān Viṣṇu is given as protection. He is taking care of us and tries to keep the sustainability. Now, the United Nations, for the last four or five decades, has been talking about sustainability. If they will utilize the discipline, the principles, and the science of the Upaniṣad and the knowledge of the ṛṣis, the sustainability will be there. Look how sustainability God has done. You don't need to take care. Birth and death, birth and death, a tower of children will be built. Children will come and go, and the universe will continue to run. This is the Chaurāsī Cakra. In this creation, on our earth, this planet, this is called Mṛti Loka. This world, what we call it, is a mortal world and not an immortal one. And here, through that supreme power of Śiva, 8.4 million different creatures are created on this earth. According to Indian astrology, Earth is not a planet. In English, they say "living planet," "planet," etc. But this world is not a planet. It is a consciousness where everything is developing. 8.4 million different creatures means different kinds. So out of 8.4 million, one is the human. And now, also, the scientists and experts said there is no race, no racism. Human is a human. It doesn't matter, tall or small, black or white. Doesn't matter from where he is born, a human is a human. This is only one out of 8.4 million, 84 lakh, and this 84 lakh is going on in which there is a lot of air. Now, by practicing, by meditating, we will be liberated from where we came and from where we will go. Who am I? From where did I come? And where will I go? Who am I? I am not this body. I am not this awareness. I am not the mind. Then what am I? I am that Ātmā. So how is that Ātmā? It is endless, formless. So in this, again, the purpose of human life, and God gave the most powerful tool to humans, and that is called buddhi, intellect. Buddhi, intellect, needs education. And what kind of education you get, like that you will think, like that you will behave, and like that you will live. Therefore, humans should give their children an education as human beings. So when we get up in the morning, the first thought we should have is adoration, praṇāms, or whatever you believe, whichever religion you believe, to God, to the Gurudev, praṇām. Mata-pita, we say it, our father and mother, we salute. Second is, first is that God, second is parents. Even parents are not there. Keep the picture in your room. Don't put toys or pictures in the children's room, please. Tigers and lions and all animals, no, no. Put some divine. When your child opens their eyes, there should be divinity, not animals. Many children have the weapons and this and that, my God, all this. You see? Frightening pictures. In that consciousness, it goes, these feelings. Also, don't give the toys to the children, the toys like weapons. Your children need your love, not the weapons. And your children need the knowledge from you, not these kinds of games. Two things: love and knowledge. Well, the third point is, I tell all my disciples around the world, wherever I am going, think, "I am a human." Aap dekhi, imagine this. See, in the morning when you become aware, you get upset: "I am a human." It will protect you. It will change your life. Because whenever something happens in the daytime, if you do something which is not good, you will say, "I can't do this." This is not a human's act. I am a human. I can't do this. So I am a human. Second, what does it mean for me to be a human? And what makes me a human? These three questions. Then you get up from your bed and walk to the bathroom or wherever you are going. So I am human. What makes me human, and what qualities do I have to get developed in my body? And that is the practicing of yoga, and that, and that. So, 8.4 million different creatures, one is the human. And humans are born as protectors, not destroyers. If it is a rākṣasa, a devil, or an animal, they can kill animals. But now you are a human, don't kill anyone. Your nourishment, your food is different. Life will go away. Again, sooner or later, we have to go out of this body. Then where are we going? Then it is said, because humans and animals, they have two laws. Humans are bound by karma, action. Action, reaction, action. So when we do one action, then a reaction will be there, whether you believe it or not. And it is like this for human action. What you have done, then, is not in your hands. I have a stone in my hand, and I throw it just somewhere, and suddenly there are some animals or some humans in front of me. I said, "Oh God, but this stone will hit the other person or creature." You can't run behind and catch the stone. Jisko vo bantā hai bhagya. Bhagya means the destiny. Bhagya gaya, ab ho āpke hāth se gaya. So karma is in your hands. If you want, you can do it, or you can keep it. But when it's gone out of your hands, you can't run behind and catch it again. That will be counted as your destiny. Bhagya, our destiny. Now, fruits you will see after. What kind of action you have done, that will come back. Action, reaction, action. And the system in the whole universe is like that, that my karma will not go to you. Forget it. There is one story of the Ṛṣi Vālmīki, but that I will not tell you. It's a long, long lecture. Mahārāj, where, where, from where did you go? So, whatever you did, it comes back to you. And there are four different ways to do the action, which will affect, influence, and attack us back. Tan, man, bachan aur dhan. Tan se, man se, bachan se, aur dhan se. Isse aap achhe yā bura karam kar sakte hain, aur karnā hī padegā. Manushya kā arth bhī ye bhī hai ki karma, karma kiyā jā. Don't worry about anybody. You should not have fear from God. Don't fear anyone, but you should have a fear of your ego and karma. Time and the action, this will never leave you alone. Time will bring you back again. Time doesn't wait for anyone. And karma will not leave you alone. If you believe or not, that is one thing. Belief does not change reality. If you don't believe that there is a next life, okay, you can believe. But Trikāl Darśī Yogīs and Holy Saints, they know that you have to come back. But one thing is sure, that according to karma, this body, this Jīvātmā, soul, will go to a different life. Don't think that you will always be born as a human. That would be great, but no. What kind of karma, therefore? Do good, get good; do bad, get bad. So, kāyā through the body, manas through the mind, and vācā through the words, verbally. And the words can be more powerful karma than the physical. You can make... Through your words, make someone a best friend or an enemy. You have to go to some official somewhere, like in the passport office, and the passport office is closing at 5 o'clock. You come 10 minutes after 5, and the person who is working there is just locking the door. And say, "Please, please, sir, sir, please kindly, I have to do it, and I have to go, and please, okay?" Humble, very kind person, so he will go and give the stamp and say, "Because you spoke so nice, kind words melted your hearts, one word, please, sir," and done. If one goes and said, "Hey, bloody one, do it," what will happen, my dear? So you know, śabda, śabda tīr, we call the arrow of the word. Therefore, and then the fourth one is dhana: money, positions, power, social power, money power, etc., etc., etc. That we can do such bad karma or good karma. Karma is in our hands. But what is done is gone from our hands. So humans, humans have to go through karma, but animals do not. Animals have to suffer their past karma. So that human who did very bad karma all the time, then of course it will go into other life. Other life, maybe you dream and you feel, "Maybe I was human, but now you are not." So, yoga is that science of body, mind, and soul. Keep the harmony between body, mind, and soul. Good health, achieving health. Health is not everything. Health is not everything, but everything is nothing without health. Some great person said that, and also it is said that whatever we do, it comes to us. So yoga is the science of body, mind, and soul. That this divine soul, that you are, again comes to the light. It depends on you. It depends on your practice. And therefore, it is said a yogī has to follow āchār, vichār, āhār, and vihār. Ācāra, vicāra, āhāra and vihāra. Ācāra means the behavior. Vichāra means the thoughts. Even mentally, you think, it will come to you. Mentally, when you have done it, it is done. After doing with the body, there is just nothing. So, mentally, don't think negative. Rājayoga may say, "Do not steal." So mentally you can steal something. Someone's wealth, someone's this, this, this. Mentally, you can do it. That is a theft. That too is a theft. He said, "Human life is very good but very complicated." We have to be very careful. We have to go in a narrow path. If we go this side, we will fall down. This side we will go. Only one, Bhagavān's support. So we believe and believe in God. And we follow the master's words, Gurudev. So, after that comes yoga. Health is not everything, but everything is nothing without health. And yoga is a practical path, not talking, talking. No, no, no. You have to act, and therefore, it is said that tons of theory is nothing compared with a gram of practice. So yoga is a practical path, everyday practice. This is a beautiful space in the temple, and I do believe and hope that they will give you the room so that you can come every day and practice yoga. There are many yoga teachers here, but that kind of yoga is gentle, with no competition and no challenge. It must not be head standing or hand standing. Do simple life exercises to be healthy. Healthy body, healthy mind, healthy thinking. And a healthy family atmosphere. So yoga is practical, yoga is a science, and yoga is that which brings our ātmā again to Paramātmā. Thank you very much. God bless you. And so, of course, there are many things if you come to the yoga. So it is said that yoga is for the body and beyond. So, this glimpse of the yoga which I gave you, how it begins. How it is. Like now, there is kuṇḍalinī yoga. Did you hear or hear about kuṇḍalinī yoga? Kundalini is Śakti, energy. And when the kuṇḍalinī awakes, there are no physical feelings. Some people say, "The snake goes up," and their body contorts. They say, "Oh, my Kuṇḍalinī is going up. Oh, Swāmījī, please, what should I do?" This means you are psychically ill. Go to the doctor. The awakening of the Kuṇḍalinī is the awakening of wisdom. That's it. The Divine Mother, Śakti, cannot be unpleasant. So, the awakening of the Kuṇḍalinī means the awakening of wisdom, the enlightenment. When this creation began, in the cosmic parliament, there was Śraṣṭi kī Racanā. The creation began in this universe. The question arose: how should it be? It was said, "Yes, it will be born." We make this Viśvāmitra. Bhagavān Viśvāmitra designed this beautiful earth. So, what will we do? Life will come. When all will be born, nobody will go back. Just you come and you will do nothing. Everyone would be lying there on the rocks like stones. Nobody is moving; they are just there. So then, what is to be done? Yes, something has to be done. But the question came: why should we do it? Nothing. You gave us birth and life, and we are here. That's all. So then, it is said, a question was asked. Okay, we will do something. So we don't have to ask them for anything. Then Agnideva, the fire element, said, "Okay, I will enter into their intense time, in their stomach." At the nābhi, the navel—our beginning is from the navel. And Amṛta, what we call the nectar, the immortality of life, is in the navel, not in the Sahasrāra. From the navel begins to develop intense time. Then the spine, then the brain, then other limbs of the body, etc. Nine months take place. The engineers—how many experts are there, how perfect they are. Within nine months, they made this human body and gave you everything there, all facilities: eyes, ears, this, that. What can be more than this? I think there is no scientist in this life, any human, who can make even one drop of blood. And in one drop of blood, the entire universe is inside. Our ancestors of ancestors are in this drop of blood, everything. That only God can do; Bhagavān can do it, no one else can. So his māyā, his miracle, is different. Alright. Āhār, vihār, āchār, and vichār. Āhār means nourishment, food. Vihār means walking. Go only where there is a pleasant atmosphere. At midnight, you are running in the street somewhere, and something happens; it's your mistake. What are you doing at midnight? Midnight is for going to sleep, but they are here and there, and then you meet some different kind of people. They may put a knife in your bag, or there are many different kinds of people. So why are you going there? Go always where there is safety. In the daytime, after that, come to your family, speak. With the families, then comfortably sleep and get up early morning. So, vihār—where to go? This is said in Hindi. Tulsī Dāsjī said: Where there is no respect and no welcoming, do not go there. Even if there is gold or diamonds falling, don't go there. Āv hain, ādar hain, hain nayan mein nahī. Tulsi, us ghar jaiye, chahi patthar barse mihi. But, if there is respect and you are welcomed, it doesn't matter even if stones are falling there. You go to such a friend. So vihār. Ācār—behavior. Social education is missing nowadays. We need social education. Where there is no social education, there is ego, proudness, what we call the intellect. But if intellect is not connected to the heart, then it is a dry intellect, and there is no social education. As soon as social education begins, the heart awakens inside. That's called love. Love means respect, feeling, compassion, kindness, humbleness, etc. Ācār, vichār, āhār—what kind of nourishment, food we should eat. Jaisa khāye ann, vaisā rahe man. Aur jaisā pīye pānī, vaisī bolegī banī. So, what kind of food you eat, like that will be your thinking. And what you drink, like that you will speak. If you drink a glass of milk or juice, it's perfect. If you drink one glass of vodka, then you will see how you are talking. Even the police will stop you. That's it. So, āhāra, vihāra, ācāra, vichāra. Ache sudh śabda. Good thoughts, positive thoughts. So, I was going there. Main vahe toh jā rahā thā. But in the meantime, they made it a shortcut, right? Alright. So, then it is said, okay, Agni Deva—fire, digestion—said, "I will enter the body as hunger. Then they will eat." So they said, "Okay, but what should they eat?" They will be hungry, but what will they eat? Then it is said, jīva jīva bhakṣate. Life will eat life, okay? But that's a great sin. How will we come back to our origin, the Brahmaloka? How will we come there? Because now we block it. We are doing the sin, jīva-jīva-bhakṣate. Then he said, "I will create another one," and that's called manusya, human. And humans will not do it. Now, pāpa and puṇya. Dharma, adharma. Dharma and adharma are only for humans, not for animals. They have to follow dharma and adharma. Dharma means right conduct, and adharma means sin. So a pious soul is called dharma, or pāpī means the sinner. Pāpa and puṇya: puṇya is the pious, and adharma is the sin. So humans come to this. Creation begins. Now, in the human body, there are 72,000 nerves. Out of these 72,000 nerves, there are four very important nāḍīs: Iḍā, Piṅgalā, Suṣumṇā, and Vajrā Nāḍī. Iḍā is the left trail, connected to what is called the sympathetic, and the right is called parasympathetic. Iḍā, Piṅgalā. This is called Ha. It is the moon, and Tha is the Surya. So this comes together: Ha-Tha becomes hatha. And when union means coming together, it means the yoga. So that's called haṭha yoga. Haṭha yoga begins from the bhrūmadhya, trikuṭī, yathārāya. Here, this is meeting this. Vajra, Suṣumṇā Nāḍī is the central nerve, the most powerful, which receives the cosmic energy—not prāṇa. Prāṇa is oxygen, different. But that energy, which is cosmic energy, is received from the Divine Mother. She is nourishing us. That is the Divine Mother who lets us be life. Day and night, we are drinking her milk as the energy, that energy. And the fourth one is called Vajrā Nāḍī. Vajra means powerful, strong, and that begins from between the big toe and the second toe. So that is between this big toe and the second toe. Our toes, the first toes—here starts Vajra Nāḍī. So Siddha Yogīs and Mahātmas, and many, they used to have the wooden sandal with a hook between these two toes, but that is especially because this nāḍī is here—this Suṣumṇā Nāḍī. Sorry, no. The Vajrā Nāḍī is like when you construct a house, a building, then you have earthing. And this earthing cable, which is going till that, this is earthing. This nāḍī will protect you from a heart attack; it will protect you from brain hemorrhage, many things. And that Vajra Nāḍī takes care of what we call the immunity. So, after eating, for five minutes, ten minutes, if you sit in Vajrāsana, it helps you a lot. So, there is then the Kuṇḍalinī. Kuṇḍal means the ring. And because if we call kuṇḍal, then it is masculine. But Śakti is not masculine; Śakti is feminine. From left to right, and Suṣumṇā comes from left to right to left. Where the crossing is in the Viśuddhi Cakra, that is then one cakra, Viśuddhi. Then, there again, the right one goes to the left. Right, which went to left, goes again right, and the other left, which went to the right, will go again to the left. And that's the Anāhata Cakra. So, like this, one after the other, till the Mūlādhāra Cakra, all... These three nāḍīs come together, so it's called the path of the nāḍīs. Nerves are like a serpentine, just like a serpent. That's why it's called serpentine. There is no serpent there. And when it awakens, the Kuṇḍalinī doesn't come like a serpent. It is bliss. You feel bliss. You feel happiness. You have beautiful, divine feelings when the Kuṇḍalinī awakens. So the Kuṇḍalinī, the Cakras—in our body, we have 72,000 cakras. Each nerve has one center. If you go to acupuncture, acupuncture is electricity. So, with the needle, they will touch one point. And on the monitor, the needle will move. If it is not moving, it means you did not find the right point. And when you find the point, it is called what we call the meridian. So this is a point, a power point. So exactly, the needle comes here electronically, then moving, and there you can again awaken or give treatment throughout the whole body. So, like this, 72,000 in different parts of the body. Now, the cakras have different levels: the earth cakra. This is on our body, from the sole of the foot till the ankle joint. This is the earth cakra, and from there begins what we call the vajranāḍī. From the ankle joint till the knee is called vegetation cakras. After the knees till the hip joints, it is called animal cakras. And from down below, from the spine begins there till our Viśuddhi Cakra, where... The spine is stopping here; up is called human cakra. And then from Ājñā Cakra till everything is called divine cakras, spiritual cakras, or God centers. That is how the awakening of the consciousness develops through the whole body. Literally, I said how Kuṇḍalinī is awakening. Therefore, if you have been in Nepal, or you heard about Nepal, that is called Paśupati Mahādev Temple, Paśupati Mahādev. Paśu means animal. Pati means the Lord. Mahādev means Śiva. So Śiva is a god of both animals and humans, or the negative energy, the devas. So this is balanced here at the below cakra called Mūlādhāra. In Mūlādhāra, the first symbol is there, an elephant with seven trunks. And this seven-trunked elephant, I have never seen. Even with two trunks, I didn't see. Maybe you see in America, there will be two trunks. So, this seventh trunk symbolizes sapta dhātu. Śarīra ke andar mein sapta dhātu, the different minerals. And that keeps our body healthy. So, then it also comes to the Śiva Liṅga and his energy, etc. I have this one book written, "Hidden Powers in Human." I don't know if it's here. Yeah, this is completely on the Kuṇḍalinī, cakras, and everything, and a yoga book. This is a very simple and very good course for three years. Three years it will take, yes, but after three years you will be the best teacher as well. As you will be healthy, it is very simple. It begins from this, anyhow. I didn't want to advertise my book, Mahārāj Jī. But it is like this. And my Guru Paramparā, he is our Gurujī, Lāḍā Gurujī. Our Guru Paramparā is near Kedarnāth, Badrināth, Alak Purījī. Alak Purījī was there in the Satyug time. He was called Alak Purījī's kingdom, and Kubera. The treasure of God that is there in the kingdom of Alag Purījī; there is a gufā of their ages and ages. So my paramparā, my relations, my guru paramparā, my roots are there. So simply, Kuṇḍalinī, that is everything, is a Kuṇḍalinī. Kuṇḍalinī—don't say that it is tantric, it will be hot, it will go crazy. No one will go crazy. Just like Kuṇḍalinī Śakti, as the Kuṇḍalinī is slowly, slowly awakening, if you practice the sādhanā which I have written, you will not realize that your Kuṇḍalinī is awakened, but you will realize how divine you feel, and divine experiences, and your karma kā bandhan. Toot jata hai. So this was one subject about Kuṇḍalinī, and then it is a long, long subject. Every cakra—if I have to talk on the Kuṇḍalinī, then it will take 2-3 days, because if then exactly, otherwise not. After that, mantras, behavior, light, many things.