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Hari Om! Good evening to everybody! How are you? Good? I was waiting the whole day; the prasāda did not come. Halva. You got one. Yes, but we did not get it. We were waiting all because it’s a prasāda. It was from the ceremony of the Rakṣābandhan. But does it matter? At least you got it. How was it? Very good. Okay, when you like it, then I like it. Next time we should give the instructions that first we call bhog lagānā. First, we have to offer to the God, the deity, and then come back, and then put this prasāda back to the part where the rest of the prasāda is. That becomes mahāprasāda. So this is a very clear indication that we have lost immense culture, traditions, and spirituality. Next time. That was enough lesson. Understand, we spoke yesterday, day before yesterday, about Kṛiyā Anuṣṭhān. Where are the nāḍīs and cakras and the energy? We know, many times we have spoken, that we have 72,000 nerves in our body. If no nerve is damaged through accident or operation—well, sometimes other nerves take over the function—but it is not that one. It is said that the body should not be damaged for the perfection of Siddhas. All the 72,000 nerves should be very clear and clean, where the prāṇa can flow freely. Therefore, we have to take care of our body so that we don’t have any damage or wounds on it. We call akhaṇḍ and khaṇḍ. Akhaṇḍ means unbreakable or not broken. The word akhaṇḍ will be used often in different subjects, spirituality, mantras, etc. So, it is said also that one should not carve tattoos on the body. You damage your body. It is a human who is known as the Nārī. Complete. Well, there is a different way for the soul to enter this earth. According to the Upaniṣad, it is said that the soul in the astral world, when everything is prepared by the destiny of God, then the preparation is there to come on this earth. As His Excellency spoke very nicely at noon, that’s 8.4 million different creatures, but the soul is the same. Jīvā. It doesn’t matter if it’s an elephant or an ant. Don’t think that an elephant has a big soul, or a small ant has a small soul. It’s the quality, not the quantity. And according to their destiny, the karmas, as His Excellency spoke about the life of Brahmā, there is one beautiful bhajan written by one mahātma, that I have forgotten, so I cannot sing that bhajan. But it is said, one day Brahmā will come back again, a small ant. And the ant can become a Brahmā. Takes time. Billions, trillions of years will take time. Doesn’t matter how many years or ages, but the day will come, and that is your chance. Until then, we who are in this mortal world have to come and go, come and go. As the other creatures or the animals, they have to go through the karma, and humans also have to go through the karmas, but they can do something to purify or get rid of the karmas through certain sādhanās, work, and blessings. So, there is one small story. It is said that in old times, ancient times, there were some people who were living in the forest, we call them Banvāsī. They also had certain kinds of ceremonies. This is the science. Ceremony, pujas, etc., is a sense. Even the American Indians, they also still now have their ceremony. Also in Mexico, everywhere. But unfortunately, it presents so-called spirituality; they are saying, but is it lost, that kind of science and self-help through these mantras, et cetera. So they had ceremonies from time to time, perhaps once a year, or once in a decade, or once in a yuga. We call a mini yuga twelve years. That’s also a yuga. So in their ceremony, they offer a human. Now, not anymore, I hope. Therefore, don’t walk alone in the forest. And don’t get lost on the path. So they prepared a ceremony. And they also have their master, like our Paṇḍitjī. He is making the ceremony beautiful. He has rules and regulations. He is not only just, he will come and sit and say mantras and then say everything is done, no. And it is like a science. It has energy: which flower, which deity, what kind of making some maṇḍalas, cakras. And that’s called āvāhana. What is āvāhana? Calling those deities. Or maybe that energy, they are not in the form. And it has its rules. If there are seven, there must be seven. Or if there is 11, it has to be 11. If one is missing, the Paṇḍitjī will not do anything. But one thing he can do, even he will give mantra and put the chocolate as the eleventh one. Yes, because he makes energy inside, and then it is not a chocolate. It is something that represents that deity, which was missing. The person who has ignorance and who doesn’t know, who doesn’t understand, will think it is just like a toy playing for the children. To humiliate that kind of pūjā or something, even mentally, it is a sin. And then that negative energy, which comes out of your pūjās, for which purpose you are doing this, will go to them who are neglecting or inwardly saying, "What a stupid." The ācārya, the paṇḍit who is doing something, he takes something in his hand, some kind of grains, and then he will do like this, and then he throws it somewhere. He took all this, your negative energy, in his hand with the witness of certain seeds, and then he throws it there where it goes to them who have negative thoughts. And he needs someone like this because, so, when you take out the oil from the earth, then you have to replace some other liquid inside. So you empty one house, but someone has to come in; the ghost has to go in. So that’s why, the first day, I told the pandit, "Please seal the territory." And he did with that special seed. I’m not giving you that because you will try to do it. Then it is sealed forever. You can’t go anywhere out. Yes, it is a mantra. Then we put it on some other rope, or a... one here, one rope or strip is there, a stripe is there. So that people were doing ceremonies. Now this is the story which is beginning from the back side and the front side. So this I leave it here. There was a king, and the king had one secretary. And whenever the king said something, from time to time, the secretary said, "It’s good." And the king was angry. He sent him away. But then, when the serious time came, he called him again. So one day, what happens? The king was riding a horse, and when he got down from the horse, somehow he injured his thigh with some iron. So by a big, big cut on his thigh, he came, and they put some... medicine and Ayurvedic medicine, and then this, the secretary came, and the king said to his secretary, "Oh, a terrible thing happened." He said, "What?" "I hurt my thigh, I just cut it. A big wound." The secretary says, "That’s very good." What? I have pain, I am injured, and I just thought out of my pain to you, and you say that’s good. So for you, it doesn’t matter even if I die. Go away, I don’t need you. After a few years, the king went with his friends for a picnic, and they were all riding horses. That time was more forest, less humans. Now it’s more humans and less forest. So these people in the forest, they had a ceremony, and their master came. And all came, and they were dancing, and there was music, you know, and the master came. And then they said, they blew the horn and said, "Time for the ceremony in one and a half hours." It will be offered to a human, a male, a man. Bring the man here who wants to die. So they were searching for someone. And they caught the king. The king was alone. Very strong and have eaten a lot of butters and bread, and you know, a little heavy body. And they came and said to the king, "King, they said to the Gurujī, ’The man has come.’" So they tear his dress, wash him first with the earth, then with some tree leaves, then some kind of herbs, then with the water. And then with the oil and then with the butter, many ceremonies. The king was near to die out of fear. Then they brought him there, and then Gurujī’s chelā came, like Haripurī, and said, "Check his body, if there is any damage, any cut, any curve on the body." They saw it and they said, "No, Gurujī, he has a five-centimeter, big wound in his thigh." Gurujī came and looked. It’s not useful. It will not be accepted for the ceremony. Throw him out of this area. He said, "Thank you." Then he came home and he called his secretary and said, "I’m sorry, I was angry." He said, "Why?" He told the whole story. He said, "I told you, sir, what happened is good." But this story is crossing, so therefore your body should not have any damage in your skin, on your muscles, or anywhere. And also, not this, what we call tattoo. Then you have damaged this body. It is called akhaṇḍ. Now there is not anymore akhaṇḍ, it is khaṇḍ. Akhand is unbreakable or unbroken, and khand is broken. So that will be a leak of that energy which we preserve through the sādhanā and the chakras, the meditation in what we call the Kriyā. I hope none of you have this. And if you have that, then I have to have a knife to take it out. But it is said, without any scissors, not with the medicine and injection, and then you can cut it. No, no, no. As painful as that will be, somehow some saṃskāras go out. Don’t be frightened. Okay? I do very gently. Yes. That’s called gentle. It’s called the German mantra; there is, in German language, and it is said, and what is that? Hocus pocus, fill a pussy. It is a joke, okay? So, these nerve systems, our energy, 72,000 nerves. Through which this prāṇa, the consciousness, the energy, is flowing. And from that, the first nerve, which is one of the most powerful, is called Vajranāḍī. Vajranāḍī, which is supporting also the Suṣumnā, Iḍā and Piṅgalā. And Vajranāḍī is responsible for our body having good immunity. As Vajranāḍī becomes weaker, then though the Iḍā, Piṅgalā, and Suṣumṇā, these three nāḍīs, are healthy and good, but it cannot recover that kind of disease or the missing of the energy in the body, the immunity. Slowly, slowly, it attacks your lungs. Many diseases come. Therefore, this Kriyanostan which we are doing, and this Kriya, that is very powerful for us. And therefore, that is, Vajranāḍī is connected between, from the big toe and second toe. Our life, we can live long, we need immunity. No infection comes into the body. So that’s why in the old times, and now also, some sādhus are doing, having a wooden sandal. And this is the hook of the wooden sandal that goes between the big toe and the second toe, and there is the point of the Vajranāth. And therefore, we used to sit in Vajrāsana, and Vajrāsana strengthens our digestive system and the immunities. Therefore, in our Kriya sādhanās and our different exercises, especially the Kathupranām, because Kathupranām begins from the Vajrāsana. As soon as we take a posture in the Vajrāsana, then the entire nerve system gets strength. You will feel. But if someone has knee problems or ankle joint problems, you should not sit in Vajrāsana, and according to yoga, it is mentioned that after eating, if you can sit in Vajrāsana for five to ten minutes, you will have no problem with constipation. Otherwise, people have to take some kind of salt or something so that they can go to the toilet again. So if you have a problem, then sit in Vajrāsana after eating for five to ten minutes; you will see how it will function. So after this Vajrā Nāḍī, there is then called Suṣumnā Nāḍī. And Suṣumnā, Iḍā and Piṅgalā. Suṣumnā is the central nerve system that is controlling everything, and that goes along this spinal column. The left is Iḍā, the right is Piṅgalā. The left and right, these two hemispheres, each is controlled, one by Iḍā and one by Piṅgalā. And it begins. They call the small of the brain, which is connected to the Ājñā cakra. Immediately, it turns, comes the Piṅgalā. Iḍā goes to the left, and Piṅgalā goes to the right. And there, where the crossing of this knot is, that’s called the junction. You will see in the anatomy, and that is what we call—what His Excellency was talking more on this morning—about chakras. Now, seventy-two thousand nerves means seventy... two thousand chakras we have in our body, like what we call this acupressure, acupuncture, electronic or with the needle. They will measure our energy, but they have to find what they call the point. When the needle touches the exact point properly, then the needle moves on the screen. If not, then it’s only a little bit moving, then it doesn’t go. So likewise, there are many, many centers in the body, and these centers spread that kind of energy, which keeps our body healthy and nourishes the gland systems. So, throughout the whole body, there are points like the tip of a needle. The chakras we divide in our yogic science. The first chakras are called the earth chakras, which begin on our foot soles. And it is said in acupressure that everything, all organs, are connected with our foot’s sole. So the whole foot, the whole feet, and the ankle joints. This is called the earth chakra. After that begins the vegetative kingdom. From the ankle joint to the knees, this all belongs to this vegetation. Then, from the knee till the hip joints. It’s called animal chakras. And so, that’s the beginning where the spinal column is down below. And from there begins the human chakra. Earth chakra has qualities with the vegetation, or vegetative chakras. And from the vegetation, it goes to the animals. ...there is the reflection of this animal’s chakras... ...and animals’ chakras reflecting on the human chakras. And after the Ājñā chakra, there is a border... ...that’s called the divine chakras or devī chakras. Now, the chakra between the animals and humans, there is a border, and that’s called the seat of the Gaṇeśa. Ganesha is a balancing, but not like this Ganesha, yeah? And if you know, in Nepal there is a Śiva Mandir, and that is called Paśupati Mahādeva. So that is the Lord, that is Śiva, and he is the Lord of the animals and humans. He is balancing both, and that’s what we call Shiva, who controls the goddess as well as the rākṣasas. He is balancing. That’s why Pāśupati Mahādeva. And there is Viṣṇu. Yes? Yes. So the Vishṇu principle, I am not talking that Vishṇu will come and Śiva will come. There is a mantra, Acharya will explain it to you. And there begins, as His Excellency was talking about numbers and the alphabet. In this chakra, there is a Śiva Liṅga, and there is a snake coiled three times, and the head is going down. Where the black Śiva Liṅga and the snake’s head are going down. There, below this chakra, as a Gaṇeśa, is an elephant, which has seven trunks. I never saw even the two-trunked elephant. So, how is there seven trunks? Even when they were samudra manthana in Satya Yuga, the elephant came with the seven trunks. But these seven trunks mean saptadhātu. And these seven saptadhātus, they are responsible for our whole body and immunity and everything, all these minerals, the electrolytes. And those are the seven dhātus. Iron is missing, then there is something wrong with that. So, up to that saptadhātu, when they are balanced, and then begins the kriyā. And there is a mantra, which is an alphabet, which is not man-made. Each Akṣar is the Deva. Got it? So we call Akṣar Brahma. Akṣar Brahma. This Akṣar is Brahman. Now, this mantra alphabet is not something somebody has written like that, but it is the signs of the resonance, not the Rūpāparabrahma. And so there, the four petals in the Mūlādhāra, and each of the four petals has its own alphabet. And it’s called the bīja mantra of that chakra, which is Lam. And so, this becomes five. And these five elements, five energies, five, what you heard this morning. Now, awakening of the kuṇḍalinī energy, that will never be harmful. It will not make any vibration in your spinal column. There is no burning anything, no shaking the body, and if something like this happens, then you should go to the doctor, so he will give you some medicine. There is no Kriya, there is no wrong Kriya that can awaken this wrong Shakti. The creator, what again I want to tell again and again, our Excellency, that they know that each second what is happening with the embryos, what is developing, that a doctor cannot tell. So that creator, if you don’t believe in God, then don’t say the creator or engineer, made such a safety, a sense of safety, in our body so that it cannot awaken energy in a negative way, except through some mental disease. So the Mūlādhāra Cakra is very important for Kriyā and Kriyā Yoga, and that’s what we are doing. So we will continue tomorrow, and now this Mūlādhāra Chakra, which is earth, the color is earth, red earth. So when we see the earth from the satellite, our earth is red. We will begin again, and we wish you a good evening and enjoyment. I give the floor to His Excellency, our Guru Śaṅkarajī. Hari Om. Hari Om. Hari Om. Once again, my sincere thanks to Swamiji for giving me another opportunity to speak to you this evening. He has already explained in great detail about the flow of energy in the body and the functioning of cakras, and he asked me to speak something. How the parents can play a role in the bringing up of children, I think that would be a very useful exercise for all of us. So let me take this cell phone. When you buy this cell phone, it comes with some software in it. Then you download some software, you... modify, you feed some information into it, and then you start using it; it becomes useful for you. Similarly, it’s a rough example, don’t compare it exactly that way. When a child is born, he is born with a balance of his karma, which is called saṃskāra. That is like the original software in the body. Then he learns from the very moment of his birth into the world; he starts learning. And now science has also accepted that the maximum learning of a child is between the age from his birth up to six to eight years. So parents have a very, very important role in how the child grows up. That is the time when we feed information into that system. Now, the information into the system of the human body goes through two principal channels. The one channel is to keep the body in good shape through what you eat and drink. You become what you eat. If I take poison, I will die. If I take alcohol, I will be drunk. I lose my senses. If I eat very poor quality food, I will fall sick. So the body is made of the food you eat. That food converts into seven dhātus, as Swamījī was just mentioning. Including your blood and flesh and bone and neurons, everything. So the first important thing for parents is to feed the child in a proper way. The mother’s milk is one of the most important ingredients in that process. And then the food, primarily based on vegetarian plants and particularly herbs, is very, very important. So this is one science where we have to provide proper food to the child, firstly through the mother’s milk and then mostly vegetarian food, if possible. It will help him to grow into a nice, balanced body with all the seven dhātus in a balanced form. Then, the second element of the food for the human body is the mind. There is a food for the mind, which comes through our sense organs. What you see through your eyes, what you hear through your ears, what you smell through your nose—it affects your mind. And it’s a very important ingredient. We do not realize it, but it’s very, very important. So what a child sees in childhood, what he hears in childhood, what he smells in childhood is extremely important. So we should make the environment pleasant. We should make it loving. We should make it compassionate. We should try to avoid cruel things for the child to see. The sound should be very positive and very soothing. So the child grows in a positive way. What we are adding to the original software, we are adding positive things so that everything becomes more positive. Now, this is the role where parents can play an extremely important part. This is also the area. That is why there is a lot of emphasis on vegetarian food in India. Why? Because if you kill an animal for your food and you eat it, it has a negative energy inside your body. And that negative energy affects your body and mind, both. So these are some of the very small precautions which all of us can take when we bring up a small child. Now, there is another element of education. You see, what we call education in educational institutions, in my view, it is not really an education. It has education in the modern sense. Education can be divided into three parts. One part is information, the second part is training, and the third part is real education. Information is that part, like you learn about history, culture, geography; that is information. When a child goes to school, he is taught about the geography of Hungary, for example, which river flows where, which mountain is where, the history of the people, the culture of the people, that is all information. Then the second part is they teach you to become a good doctor, a good accountant, a good engineer, or a good professor. That is training. These two are not really education. Jñāna, as we call it in Sanskrit. Gyāna, the knowledge or education. Now, what is education, or what is real knowledge, is the third part. That part is how we can become a good human being. A good human being can cope with this world in a better, in a positive way, in all circumstances. So the parents have to inculcate certain qualities into a child so that he becomes a good human being from the very childhood. Those qualities are, some of them I can tell you. To be truthful, to tell the truth. To respect the parents and the elders. To have compassion for the weak, for the poor, for the ill. To empathize with people, to understand them, to respect others. Because we are all different, the diversity has to be respected. Respect for nature. Natural forces, for example, rivers, oceans, wind, rainfall. Respecting and enjoying these natural forces. So these are some of the qualities which parents can inculcate in a child from childhood. These things will make him a better human being, so there are three elements here. The first element is the food. The second element is what he grasps through the sense organs: through his eyes, what he sees; through his ears, what he hears. That is the second element. And the third element... it is the qualities which you inculcate in the child. So these are some basic fundamentals which can actually help the right growth of a child. Now, when he grows up, say, about six to eight years old, I think we should teach a child how to set his routine, how to set his day from beginning till the end. In my view, that is a very important part of human life. When you get up in the morning, it’s always good to get up a little early, if possible. And immediately after getting up, the best thing is to evacuate yourself, because in the night, the entire body energy is directed inside. In the daytime, we do a lot of activities, so our energy is outside through the sense organs, through our actions, and through our speech. But in the night, that energy goes inside; it repairs all the inner organs and takes out the waste from all of the organs. You will realize that in the morning you have something on the eyes, you have something on your nose, you feel like going to the toilet. Why? Because the waste is collected and put into those areas where it can get out. Like we have a dustbin in the house, if we keep adding garbage to that and do not clean it, it will start smelling and some insects may also breed inside it. The same thing happens with the human body. If the waste keeps collecting inside, it starts fermenting inside. You have all kinds of diseases which come up. So the first thing we must do in the morning, if you want to drink some warm water, is very good. You drink one or two glasses of warm water and go to the toilet. We should teach this to the children in the beginning, and after that, he can take a bath, a shower, whatever he wants to do. He can take a shower, he can take his bath, clean his outside body. And then he should do some yoga. Yogic exercises are best done in the morning hours. And a child’s body is very flexible. If you teach him in early childhood, his postures and his muscles will grow very beautifully. So, some half an hour of exercise in the morning would be fantastic. And then you take your breakfast and start your day. This part is extremely important for a good beginning of the day. You will feel stress-free, you will feel healthy, you will feel energetic. And once your day comes to an end, at the end of the day, you should sleep well. Sleep is extremely important. Minimum 8 to 9 hours of sleep is important. The body is repaired during that time, and the mind, which works all the time and is full of stress, is completely at rest at night. So this kind of routine is important. In the daytime, when you eat, the food should also be balanced with moderation. Don’t eat too much, don’t eat too little. Don’t take too much of one thing, and don’t take nothing of something. It should be moderation, a balanced diet. So these are some of the tips. I think if we teach this to the child from the very beginning, he will grow up as a very, I would say, balanced and regulated human being. And then the flow of energy inside the body would be fantastic. I would also like to add one thing. If it is possible for anybody in the morning hours to remember the Almighty or pray to him for a few minutes or meditate on him for a few minutes. Because it is the Almighty who has given us this life. He is the one who gives us the food, clothing, wealth, and all the means to live. So we can add that small part. You don’t have to believe in one particular god or goddess. You can meditate on the god or goddess whom you believe in. So these are some of the things I thought would be useful for the parents in nurturing their children and bringing them up as good citizens for the future. In the modern era, we should also keep at least some lessons in nature because we live far away from nature now. And in the virtual world, we don’t see the nature. I think once in a while the children should know what nature is, how the trees and the birds and the animals, agriculture, all that should be taught to them at some stage. So I think the time is already very, we are a little bit late, so I won’t go more into the details of these things, but I think these are some of the things we can adopt in daily life, and I can assure you from my own experience that you will get immense benefit out of these small things in life. They will transform your life. You will have far more energy, you will be smiling, and you will be healthy. So, kāsanam sepan.