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Part 1: The Nectar of Immortality I was going to sing one bhajan, but I don’t think I can translate it all, so there is a change. I will try and translate this bhajan, but it just came into my head because of what Gurujī was talking about last night, about the choda loka and the ekiśo brahmāṇḍa. Gurujī brought me, somehow, the medicine or the nectar of immortality. According to the Dharma, according to the eternal law, he took the avatāra, or took the form upon the earth, to give life to those who are living in that cycle of being in life and death, to somehow bring us back to life. Danya gari, danya bhagahamara. Blessed is the moment and blessed is our fate that Charanongme Shishya know that we can wash ourselves at the Guru’s feet further away, and we can somehow bring ourselves and purify ourselves at the Guru’s feet. Satguru Jari Pilai Mujiko. The Satguru gave me to drink, or caused me to drink, this type of medicine. And this is one I struggle with, Bābājī. Rāma, Rāma, Gaurāṅga. Is it like to make your hair stand on end, or to bring just the greatest of joy? How do you... Rāma, Rāma, Gāraṇāya. In the fourteen lokas and the two thousand one hundred different brahmāṇḍas, he showed those within me, myself, or showed them to me within myself through that which he gave to me. That knowledge I understood: that I am immortal, and I found that bliss, or that happiness, which is also an ending. Without the fate and the luck, one doesn’t have that darśana or have that connection with the master. It’s one that’s found when you’re within this human birth, but then also to have the luck to come into the connection with the spiritual master from being bound or from being trapped. Within the cycle, he made one free, removes those fetters, jīvana mukta banāyā. He made one into the jīvana mukta, or the one who is liberated whilst still living, whilst within the body. Satguru sayab Śrī Devapurījī rehtā sadā niradaya. So the Guru, Śrī Devapurījī, is constantly living what is nirādaya, sort of nirādaya, so he’s constantly living without that attachment. Śrī Svāmī Dīpa Śaraṇa Satsaṅg Gurū kī dina dina nūra savāya. And Swami Mahāprabhujī, in the protection of his guru Śrī Devapurījī, is constantly, or day after day, within that light, I guess, bathing in that light of Devapurījī. Shall we sing it? Dharamay Tu Avatardar Hari, Dharamay Tu Avatardar Hari. Mritak Jeeva Jeevaya Guruji, Mera Amar Jari Le Aaya Prabhuji, Mera Amar Jari Le Aaya. Aisi jārī se bhayasan jīvana, aisi jārī se bhayasan jīvana, amara bhaya sukha pāyā. Gurujī merā amara jārī le āyā, Prabhujī merā amara jārī le āyā. Dharma-hitu avatāra dharahārī, dharma-hitu avatāra dharahārī, mṛtyuka jīva jīvāyā. Gurujī, merā amar jārī le āyā. Prabhujī, merā amar jārī le āyā. Bhagya binā mile nahī darśan, manuṣya lok me bāyā. Bhagya binā mile nahī darśan, manuṣya lok me bāyā. Bandhan se nirbandhan kī nā. Bandhan se nirbandhan kī nā. Jīvan Mukta. Banāyā Gurujī, merā amar jārī le āyā Prabhujī, merā amar jārī le āyā. Dhara maheto avatāra darā Hari, dhara maheto avatāra darā Hari. Mitaka jīva jīvāyā Gurujī, nairā amar jārī le āyā Prabhujī, nairā amar jārī le āyā. Satguru Sayyab Śrī Devapurī Sāreta Sadā Niradaya. Satguru Sayyab Śrī Devapurī Sāreta Sadā Niradaya. Śrī Svāmī Dīpa Śaraṇa Satguru kī. Śrī Svāmī Dīpa Śaraṇa Satguru kī. Dhinna Dhinna Nūra Savāyā Gurujī. Merā Amara Jarī Le Āyā Prabhujī. Merā Amara Jarī Le Āyā. Dharmahetu avatāra dhāra hari, Dharmahetu avatāra dhāra hari. Mṛtaka jīva jīvāya Gurujī, merā amar jārī le āyā Prabhujī, merā amar jārī le āyā. Om bole Śrī Dīpanārāyaṇa Bhagavān. This time we shall bring one little, there’s some little light always for the letters to see. I have what always remains in Europe. It’s far distance, you know, so you can bring it. Where? No, no, apart. Everything is apart. Okay, so good evening once more, my dear sisters and brothers. The bhajans, we call bhajan means the songs, and there are different kinds of songs. The best way to learn anything, there are different techniques. One technique is very, very good to learn, and you will never forget again. Nowadays, our students sometimes can’t understand, and when an examination comes, they don’t know what to do or what to say. Our memory is gone, unfortunately, in this modern technology. Maybe some of you have that memory still very good. So, do you have 50 telephone numbers from your friends by heart? And why is it gone? Our memory is gone. Twenty numbers? So it’s like this: when someone asks us, and then we ask, "Please, can you tell me your number?" and one will tell. Five, six, eight, and so on, and again we say, "Once more, please. Again, can you tell? Repeat once more." This is a very... our memory is so good, but there are some... still, there is one very young boy in India, and he knows almost all the languages, and unbelievable, but... That is something, maybe God’s gift, so the one of the best memory should remain in us. It will be like put in one beautiful drama, play some game in a nice way, and in this game, let’s say this with this, this... Subject on this, so you write that was a farmer’s, and that was a house rider, and there one was coming with the tractor, etc., and all together, how it was this now? But we put on the point there, mathematic. Okay, the tractor, the science, we take it as the horse like this, and then we work with this. Don’t tell it is a science and this and that, but we give such meanings, but a different way. You will remember forever now, you will have. I heard this little story that was a story about farmers and horses, riders and tractors, etc. Now, you will remember this always. There was one Indian master who came, and he was telling stories, and this, which, about a horse and this. This you will never forget. Rest, you will forget it. So, this was always the drama. That is the one to remember everything. Second, mostly we are saying, "Our grandmother." Or our sister, or our brother, the elderly one. And they tell you the story. And such a story that we will not forget. My grandmother told this, such a story. So that remains in our brain. Similarly, there is some song. There are different songs. It depends on which subject one is singing, doing this and that. I think you will remember, once someone told me in America, and I don’t know who the singer was, and what he or she sang, but someone made a joke. And it is said, something—maybe I remember, but maybe a little bit forgotten—how it is, that song. So, he said, "Someone who is going, so what is that?" Goodbye, no? Saying bye. See you later, alligator, no? You see? See you later, alligator. And then, what is the other one? Oh, yeah. See you for a while, alligator, crocodile. Yeah, you see? Now, all we understand is some such song or story with fun. Now, it remains in our very good. Similarly, our memories remain if we want to keep them in the best way, somehow. Now, one joke again. So, one father said to the son, "Don’t worry, go to school. And this, if you don’t remember, remember it’s not in your brain, but my son, it’s in my hand, in your hand." What, what was, yeah, this is that: if it’s not in the brain, don’t worry, you have it in your hand. No, everything, whatever. We were more tipping here, this, this... Coming, so therefore, the best way, when a student or your child cannot remember what you are writing and writing and still learning, and this, give one story, and he will be the best; he or she will remember everything. So this, our bhajans, what we say. And this is what I want to tell about connecting today with the kuṇḍalinī. Kuṇḍalinī, now I think many of you know the kuṇḍalinī yoga. Before I step in that kuṇḍalinī subject, do you know someone, what means the kuṇḍalinī? So perhaps. I explain first, everyone, you know the name of the kuṇḍalinī, okay? And if you know the kuṇḍalinī, then definitely you have some experience, yes. You have no experiences? No? No one energy, yes, but did you experience something? No? Okay, did... You read some book about kuṇḍalinī, oh, very good. That is something. So, the kuṇḍalinī is the best chapter of the yoga, and in a very practical way. In yoga, invitations, in other many things, giving this knowledge in such a way that... One who doesn’t want and understands will get lost. So, indirectly, information is given. So the bhajan was saying, my Satguru, my master, who is not alive anymore. But that master who is called a Satguru. And that our ancestors gave us that knowledge, and we give it further. Okay. Amarjadi. These are two words which are very important. Amar. And you will understand, you know also what Amar is. This is a Hindi word, and of course, yoga is coming from that Sanskrit language, Hindi language, or Indian culture, etc., etc., etc. The one word now is in every house and every person’s, that one word name is sure. In Australia, they know more than Indians. And that one word, you know, is called yoga. Yes. Even they did not practice, and they do not know. But they will just say that’s yoga. That’s yoga, yogī yoga. Everyone, definitely. So at least this seed is in our mind, and one day this seed will sprout, and that will bring something good into our life. So amar, amar means immortal, immortal, the mortal and immortal. Now, immortal literally means that we will not die anymore. Once we go, this body will give us separation. But there are some yogīs, this is, I did not see. Maybe someone has seen. But it is there. It is there from my lineage master from Satyugas. He is there, but I also didn’t see him. I had three visions in the Himalayas from my master, Alagpurījī. The whole story I don’t want to tell you now. So immortal. Satguru, my true master, my good teacher, you can say it, good professor, etc., etc. Amar, he brought immortality. The master brought that knowledge to me, immortality. And what? Jadī. Now it is Jādī. So you have to make some form with some letters about the story. Now, Jada is a root. When you come to this, and we will see about our chakras, we will come to this. Then you have heard some word, or not all, but it will come one day. And that’s called Āyurveda. Āyurveda. Is that so? Those who don’t know you have not heard this word, "Āyurveda." Anyone here, please? I’m surprised, Australians are well informed. So, Āyurveda: "Āyur" means our life, our life, my life, my āyus. How long I am living, how long I will live, my life, āyuṣ. And in order to live long and healthy, we have to practice and get the medicine, Āyurveda medicine. Medicine, all kinds of medicine are coming from the Āyurveda. And this came from the Satyuga, long, long ago, yugas. And if you want to know how long is a yuga, how and this, you look now in this, okay? Yes, so you just look it in, and then you will see, you will get all how many billions, trillions is the yugas of this and that. It is very interesting. It will come that we can’t count, but yogīs have counted. Like long ago, we had, we were putting one line, two lines, three lines, no? Then one like a V and one line more, and so on. And one that I don’t know the name in Indian, he gave a solution. It made mathematics so easy then, and that was the zero. And now everything is so clear, so it goes with the zeros, and it is a joke only: zero is nothing. So also we can see there is nothing, but it is so the zero made the mathematics easier. Okay, let’s go further. So, Āyurveda, there was Satyuga time, the churning of the ocean, forgetting, longing to get nectar from the ocean, and that is a story you know where. Well, you will know, and for that nectar, it came, nectar. And so it was churning, and it was 14, 14 best jewels came. Now, the jewels means the best quality. Your child is the most beautiful one, or your daughter or your son born is for... You are like a jewel. So, in the beginning, you, even at that time, came the alcohol. And alcohol is also known that alcohol can save life or can kill life. So, all this, the elephant with the seven trunks of the elephant, in my country there is so. Many elephants in Africa, I was there. There are so many elephants, but I didn’t see even one and a half trunk of the elephant. But that time, it was the seven trunks of the elephant. Now, how do I understand? How do I see that? What is the... Seven trunks of the elephant, and what is then the elephant? We will come to there also again. Still, I’m going to the other point, and so finally, why were they churning the ocean? There was a fight between devils and the goddess. You know that. In the Satyuga, Kali Yuga, etc., etc., so devas, the good goddess, or whatever you call, are in the heaven. And the other is the hell. There are the devils. Devils want to have heaven, but devas are there. They are fighting. They don’t want to give. But more Kurvan is the who? The devils. So they are fighting, and they win, and they have to throw the devas away. Ages and ages, they are suffering, the devas, and then again they are coming and fighting again, and they are winning and they are winning. This is a game which we know, good and bad. One day we have good thoughts, and one day we don’t have, maybe, good thoughts. This is within us. It is in us, not outside. And the nectar is within us. Goodness is in us. Everything is in us. Well, finally, I don’t want to go further. It came, the nectar. Nectar came very nicely, one pot. And the god came from the ocean. And that God was called the, what was that? From Āyurveda’s God? Dhanvantari. He came out at that time, many, many ages ago. So that God Viṣṇu brought that Dhanvantari, and Dhanvantari—Dhan means prosperity. Now you can say, "Oh yes, now I can understand the prosperity." But only the Dhanvantari, we will not understand. So he brought this nectar, Viṣṇu. When they were churning, sometimes they got an elephant, sometimes a cow came, sometimes this came from the oceans. So the Rakṣasa said, "Okay, this we don’t need. Elephant, give it to them." Or this thing, we’ll take this, like that they were fighting. If you go to Bangkok, did you go to Bangkok? And when you come to Bangkok, what is the name of the airport in Bangkok? Yes. Do you know what the name of that is? Swaraṇ Bhūmī. You know that? No, because that was the Sanskrit, and it was the kingdom of the god Rāma. And still, always the king, who is the king of Bangkok, is always named Rama. And śvaraṇa means the gold, and bhūmi means the earth. My country, my earth is a golden earth. This is in Sanskrit. Śvaraṇa bhūmi is so beautiful. And when you go there, then when you are going back from Bangkok, you come to the airport. And there you will see a very big, what is called, statues. Statues, many, many. One side is the devils, and one side is the devas, and they are churning the ocean. It’s beautiful. They have done very, very beautifully. Did you see someone who did not see? Should go and see that. Beautiful. And what is this? That is from that time. So it’s not, I’m not making a story. I’m only following the story, which was from that. So finally comes the nectar. Nectar means when you take one little drop, like a fog drop from the fog, that much comes to touch our body, we become immortal. Now we will not die anymore, we will not come back, we will be in that oneness with all, the nectar. There was a fight between the devils and the goddess. Now, Shiva, God Shiva, definitely you know the words of Shiva. And Shiva is the only one who became the creator, and he has no mother and he has no father. He himself manifested himself, and that’s why Śiva is immortal and he is for everyone. Shiva keeps all in harmony, therefore he also takes care of the devils and also the devas. And devas, the devas, they worship Śiva, and devas worship Śiva. And what is that? That’s our buddhi, that is in our body, our negative and positive quality within ourself. So, again, Śiva is within us. All is in our body. Now, they came, finally, to come out of the heaven. From Rākṣasas and Rākṣasas and Devas. So, Śiva thought, "I give them some work and let them work." So, they were churning the ocean. And then, Vishnu comes. This, and this story, you know mine. When it comes, the nectar, that day begins, it is called the Āyurveda. Part 2: The Essence of Ayurveda and the Body's Chakras The life of Ayurveda originates from the Satyuga. It is this Jadībhūti, as we said. All our vegetation and everything is that nectar. This is a story, a little bit. I do not want to go further into what happened. But you know the Kumbh Melā, the great Kumbh Melā in India. How many thousands, millions and millions of people are there? On only one day, bathing deeply in the Gaṅgā, Yamunā and Sarasvatī meeting together on that constellation, we go deep inside. In one day, there were about 52 million people at one spot on the river. No one invites them. That is all. I was there just now, having come, and it is still going on. This is on this constellation. Now, in this Ayurveda, there is a nectar and there is a poison. Poison can also become the nectar. Poison can save our life, and poison can take our life away. The poison of the Australian, what is it called, red-bellied snake, so many snakes. But this poison can also save our life. How to use it, how much, and so on—that is what God has done. Everything is good. Take care. That is it. So, there is what is called Jaḍī, Bhūtī, and Vanaspatī. These are the three names you should remember: Jaḍī, Bhūtī, and Vanaspatī. Now, Jaḍī means roots. Ayurveda uses very, very much the roots of the vegetation. In the roots, there is much more power than in the trunk and the leaves. Jadi, Bhūti—what is a Bhūti? Bhūti is a herb. All these herbs that we have in our garden, we have everywhere, only we do not know which has what kind of good qualities. So, what is a Bhūti? You have to understand: Bhūti is that which grows for one, two months, and like this, and then dries and dies. That we can take. As long as life is in this plant, we can take the leaves. And when it is dried, we can take it all. Similarly, after this plant or herb, we can take the roots also. So it means we should not destroy it as long as life lives in it, but then we can take the roots, or we can take the whole plant. Āyurveda doctors at that time, they did not make any business; they had read some knowledge. And they will come to the plant and pray to this vegetation, these trees. It is like a living, spiritual life for us; it is like a god. And we know how, without all this vegetation, we will not live. And so the Āyurveda doctor will sit and say to that herbal plant, "Please, can I take some part of you for this? This person or animal is suffering from illness, and can I use a little bit of this?" And then he takes it and goes. Now he or she is a doctor of Āyurveda. What is talking? The plant is listening, giving an answer, but we cannot hear it. And others will say, "Oh, this is a person talking to the plant. It must be not normal." Yes, but it is. They know, so it happens. Āyurveda, this is a big, very big science, and from there came the meditation, the medicine. This, our chemical medicine—every chemical, even it is that we call, but it has its name. Of the herbs, all different herbs’ names are in this, but they have made it into a chemical, so and so and so, okay? The third is called Vanaspati. 'Vanas' is the forest, and 'pati' is the leaves of the trees. It means the leaves of the trees. Now the leaves are changing, some every year, some after a long time, so we can take the leaves, but we should not destroy the tree. It is like a sin to destroy this tree. This tree is standing there. The leaves, the flowers, the fruits, the nuts, the trunk, the bark, and the roots—all is the divine. What is the divine for us? Good things. This tree can save our life. It is there. So it is said, we will take a stone and throw it up into the tree to get the cherries. We throw the stone, and what will the tree do? It will give us the cherries. That tree will not take a stone and throw it back at you. This is that. There are Sarva Taru Sant Jana, and therefore the rain, the forest, trees, the lake, and holy saints—they are connected as God. What is a god? Not somewhere hanging in the sky. It is our good things. If you are very good and nice, you are like a god. Why? Because your soul, your inner self, your good thing, that is like a god. So there are two kinds of god: one is not visible. God, what to do with that? And there is a visible God—that is a very good one. That is Devas and the Rākṣasas. So Devas and divines, both are on this side. So Āyurveda: 'Āyur' means life, and 'Veda' means the knowledge. So the books, mostly the first scripture, which is called the Vedas, are the first in the written Sanskrit language, the first in this world that was written, and when? In more than two million years. Others said, "You are going now?" Give her prasāda, one moment. Give her prasāda, please. And so, this you can give her. Thank you. And so this is within us, which is coming, and there are Devas and Rākṣasas. So one is God coming only from time to time, and the other, God, is coming all the time, and that is best in the human life. But if they do not follow all the principles of nature, then we are devils. There is a very rare God. So this is the Ayurveda, and in this Ayurveda is what we are doing: our water, our all plants, all fruits, everything. What we utilize, what we touch, what we inhale, everything is a creation of whatever we said, God or not, the creator. And we are there if we follow, understand, then we can come to that in the liberation, that we will not anymore come in a different way. Some said, "I want to come back." Yes, you can come back, but not necessary, because you do not know how will be the next life. There will come a different subject on this. So Āyurveda, Āyurveda, and this was a bhajan. What was our Mahāmaṇḍaleśvar Jasārājī singing? So my master brought Amarjadi. This one word, Amarjadi—who speaks, learns, who knows Hindi language, Sanskrit language—they will say immediately they know what it is. Amarjadi: 'Jadi' is a root. 'Amar' is immortality. So the master got the roots, and what kind of roots? That knowledge from within us, brought as roots, the words to give to everyone, to me and to you. That was what our master gave us, that from the deep of his thought, but very depth of his heart. Sometimes we said, "I tell you from very deep of my heart." What is worth it? How did you bring your heart out? But it is, we understand, because that is within our self, and so is what Kuṇḍalinī Yoga is. The same thing in Kuṇḍalinī is this. The whole bhajan, if I translate it, will take a long time. Did you understand what I mean? What is Āyurveda? Yes, and these bhajans are, as I said, one is a story, one is a drama, and one is like a poem or a song. And this remains in our brain, others do not, and that is why they made beautiful stories everywhere, our beautiful songs. All of this and that remains in our life. So beauty is the words within us. Learn that everything will be there, and we will be very pure, so we continue. Make a little interval for one bhajan of the hour. Now we know what is Jadībhūti, Jadībhūti, and then what? Vanaspati. I am the one who is the one who is... the one who. Chetan kā chilnā Swāmī ne dekh liyā, Devapurījī ne jojā. Bīṭar chandā, God bless you. Yidda pina tashvapar dhyan dharan tata, tashvapar dhyan dharan tata samjha diya Devapurījīne. Tashvapar dhyan chetan kā. Etc., but we humans are out of that. We do not follow with nature, and that is why the human is having more difficulties. We did not know, let us say, from our grandparents, hardly there was something like, call it cancer. From where now cancer is? According to Ayurveda, it is said because you went out of my path, and therefore you are suffering. All these chemicals in our vegetation and our fields and grains, etc., we should come back to the organic. The politicians have got power in their hands, and they do not let us go so far to make it all organic again. We do not know how to do it, and the field which has been suffering with the chemicals, it takes 15 to 20 years to clean that soil again. In the ground, in the earth, deep in the earth, the water is also polluted. If we are drilling, we will see in India, even there is 300, 400 meters, we are searching for water. In Australia, I think they do not drill so much; it is not allowed, so the water remains there. But through the rain, in the fields, where there are all pesticides, this is going slowly, slowly deep, so everywhere we are destroying, destroying everything. Now, let us come to the second point of our body and the chakras. The first chakras, let us begin, are on our foot sole, which is connected to the earth, and all the energies and chakras from the whole body are in the foot sole. Recuperations? These people are using that. Every point on our foot soles, our toes, there are techniques on how to awaken that chakra. Other ways they said we can heal the illness through this and this and this, like this. So it is different. Either you awake the chakras, or you are doing something and making healthy, okay? That is good. So, from the foot sole till the ankle joint, this is called the earth chakra. This chakra is in your own body, and you can do very good if you have the possibility to try at least 10 minutes; if you can do more, that is okay. Otherwise, at least 10 minutes: walk barefoot on the earth. In your garden, put water. Make it a little bit wet and walk on it. Be careful that it is not slippery. That can also make problems. So every day, 10 minutes, 20 minutes, walk on the earth in your garden. Second, same in our hands. About 10 minutes, work on the earth with the hands, not without, not with the gloves and so on. Put the water, do this to the garden, this, that. So your hand should work in the earth. That comes, that the sunlight, that sunlight, the power is more in the earth than on the surface somewhere. And this, we can get this energy through this chakra, which is in our bodies. So see, if you can really, if it is a possibility somewhere, then do it and tell after three months, how is your health? Even people, there are some saying, trying to heal the cancers. I do not believe that cancer will be healed, but at least it can be easier in our body, and it will not be so painful. So earth really is the earth. It is a mother. It is in mothers. So first, chakras on our foot soles, or we can say also in our hands. So, these are the chakras called the earth chakras. From the ankle joint to our knees, this is the vegetation. All these herbs and this and that and everything. So also, if you are in different countries, in New Zealand you can walk, power port, and nothing with only the half, uh, coin trouser. You can walk, there is no dangers. Australia has a different life; they are all very good, great ones, yeah. So be careful with that. There are all kinds of these animals, and those animals are very, very good. Okay, it is a good life. This is after that, till the knees, and so if you treat your foot soles with the earth, your... what is... knees, I see. You said "lace." I do not know what is a lace, sorry. This is in other language, yeah. "Lace" is a laziness, but they are not lazy, they are active. Thank you, but "lace," okay, I will say "lace." I will confuse all Europeans. Oh, it is good to know. I will say "the lace," and they say, "What?" Okay, thank you. Thank you very much. This is a Tasmanian dialect, okay? The knees, from the ankle joints till the knees, if we will get the energy from our foot soles, our knees will be very strong and very good. There will be no knee problems, no pain. How nice. At home, half up, you can do 15 minutes, and then you will see what is happening. Good, good, very easy. What you have to do every day is from the knees till the hip joints, till the hips. This is called animal chakras. Animal qualities, animal behaviors, etc., etc. So this is, but it is not negative. Everything is a positive, but you can take it negatively. It depends on how you are thinking. Then, at the bottom of the spine, there is the first chakra. From there begins the border between vegetation, animals, and humans. So from the animal chakras and human chakras, that is between, that is called Śiva. Shiva is for both, for the animals and for the men. Now, if you go to Nepal, someone, if you have been to Nepal, you may not have been in Nepal, but you read something about Nepal. So, there is called Paśupati Mahādeva. Did you hear that? Paśu, 'paśu' means animals, and 'pati' is the humans. So, this is a bond between them. It is the Shiva, and that is why this is the Kuṇḍalinī coming down from there. It is the Shiva, and Shiva is balancing our legs, this strength, as well as our spine. And further, if we practice every day, we will have little problems, troubles, at a time of when we are very old. When you are young, you say, "No, it does not matter." It does matter. Half days will come very soon, my dear. Yes, yes, it will come. So, but keep on doing the exercises, and for that, you have those exercises which are not so hard. Do not do acrobatics. Always go completely, and please, do not torture your joints and your bones, etc. So, Sarva Hitāsanā, practice every day. Sarva Hitāsanā, and you will have no problems with your joints. And if someone has problems with the joints between, problem with the joints everywhere: the fingers and wrist and elbows, etc. Then you have very good Āyurveda, which is in your kitchen, in your grandmother’s kitchen. We call it haldi, you know what haldi is? Turmeric. And that will be... it is somebody’s coming and so, if you use every day two to three teaspoons of powder of the turmeric, your joints will be so good. You are like your car, which has got grease on the joints, yeah? Very good, very good. Your eyes, your thoughts, your heart, your joints, your energy, everything. This is one of the, like, a nectar. That is called, but it should not be where grown. There is a chemical thing, and we have here, we are available, we are getting everywhere. Thank you. So this is the Mūlādhāra Cakra. Now, "Mūla" is the root. So till here, we are the root, and from here up is called the human, and that is the trunk of this branch of our spinal column, and everywhere there are chakras. And after that, from above our eyes, that is called the Ājñā Chakra. And that is a border between humans and God, humans and God. So when you come there, here, on this border, you will arrive. Then you have the good thoughts, good thinking. It is like a God. But you should know, there is one technique. Every morning when you get up, open your eyes and say to yourself, "I am human." That is only one word finished. I am human. Then will come what humans, what makes me human, etc. When we see that someone is doing cruel things, we will say, "Oh my God, it is not a human." It happens sometimes, you know. "Oh my God, this person is not a human." And that is that. Morning, we say to ourselves, this is a self-training, self-education. I am human. It does not matter how I am, but I am a human. What does it mean for me to be human? And how do I develop human qualities? These are the three things. Your Kuṇḍalinī and everything, your knowledge and everything, you will be like one of the best flowers in the garden, blossoming beautifully. That is all the science of the chakras, with how we are going. So where the chakras begin, and more power in all chakras is the nerve system, and these are 72,000 nāḍīs, according to the yogic anatomy. I do not know, I am not a doctor, so I do not know, because a doctor cannot say how many nerves, because they have cut it in so many operations and so many roots are gone. It is said, do not damage your body, and also do not make tattoos here on your skin. You have damaged some of your energy, some light, some sight. So if it is possible, please do not make any kind of these tattoos, okay? There is a big storage, I will tell you next time. So this nerve system, which I spoke and I told you this morning, and now also my problem is very much with Australian in Europe, not? And why? Because one comes for one lecture and they are not coming anymore, and then coming after three days again. So what? The other three days I spoke, they do not know what it was. Either you come and make your seminar—we call a seminar, you got a retreat, okay, different again—but if you learn one subject, then come to the end of the subject.