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Yesterday we began with some instructions about Kriyā Anuṣṭhān. You could also call it Kriyā Yoga. There are sixty-four different kinds of Kriyās. But we are the chosen few who are receiving all our Yoga and daily life practices: Āsanas and Prāṇāyāmas. One posture is called an āsana, and many postures are called āsanas. People can mix and do the postures according to their interest. They can do the āsana they like, according to their age and health. Health means not only that you are not ill, but also the condition of your body. Also, if one is lazy and only practices āsanas sometimes, when you do it only time to time, you are torturing your body. Whatever we practice, we shall continue. Otherwise, we cannot reach our aim: physical, mental, spiritual, and further on, the highest consciousness. The chakras come before, because our body is constructed through the chakras. This soul, which is in this space, does not go together. For example, if someone dies at the same time through an accident—different people, or only two couples, or parents and a child, etc.—the soul is immediately separated. Now, in one way, we know that. Just as an example, the ocean—the whole round and round our earth—is water. Sometimes, when we were small, my father used to give an example about a lid on a cooking pot. When we have a lid over the cooking pot, from time to time we see if the water is warm enough or if the cooking is done. There is one button on the lid like this to hold it, only for our fingers to hold. The rest is the cover, the lid. So it’s said, this lid round and round is the water. And this one button to stand, raise up, and hold is the earth. So, so much is the water. Now, another example: water is the water. It is said that those who cannot sit in Vajrāsana cannot get proper knowledge. So sit in Vajrāsana. The earth doesn’t matter; it breaks. Now, there is something we often speak about: the five elements. These five elements, which we know, are the space. Space is in our body also; otherwise, we can’t exist at all. Our eyelids we are putting down and up, down, and if there is no space, they will not function. The nostrils are also empty. If they are filled, then you can’t breathe. So in our whole body, in the nerves, everywhere, there is space. This space, this sky—for example, our mouth. If this is completely full, you can’t bite, you can’t open. So we are full of the element called the earth, the space. The second is the wind, air, the air element. So this space inside, if we can’t have it, we can’t get the inhalation. And if we can’t get the breath, we are finished. And then we know all our five elements, of water. It is said in our body, 80% is water, maybe more. I didn’t measure. Doctors say sometimes they squeeze everything out, everything. Blood, this, that, all. Then remains powder. That’s it. Our flesh, our skin, everything. So, now in this, we are talking about the element water. In our body, no matter the form, liquid is water. Now, in the vegetation, all the trees, the tree trunks, the branches, the roots, the grass, everything, these flowers here are also holding water now. So, water is everywhere, not only in the ocean. Similarly, our earth is everywhere; the fire, the heat, everywhere. Similarly, there is only one soul. There is only one soul. So that’s why it is said, "Eko brahma dvitīyo nāsti." Only one is the Brahman. The rest is duality. There is nothing. And if you can’t understand, then sit in another posture. Now, change your posture, please. Yes. So, do we understand? Therefore, it is Ātmā and Jīvātmā. Ātmā, Jīvātmā. Now, what is Ātmā and what is Jīvātmā? Actually, both are the same, and ātmā, so Paramātmā is also the same. So now, that water from the ocean is kept by this flower. Now, when? When will this water from this flower again join the ocean? And when you come to the ocean, on the earth, to the ocean beach, you go on a boat, and you take one drop of the water in your palm. You are sitting near your boat, and your legs are hanging in the water. There is only one drop of water, only half a meter distance. This one drop of water is the Jīvātmā, the jīva, above us all. And this is called a jīva, this drop. This jīva drops into the ocean, and the ocean is Śiva. So this one drop of water is the jīva, and when it falls into the water, then it is called Śiva, the earth, the ocean. So then, why is there a separate one? So the quality of this ātmā, jīvātmā, and paramātmā is the one. That is also the teaching of the Ādiguru Śaṅkarācārya. Dvaita, Advaita. Dvaita, there is still a philosophy; there are many, many people who don’t believe in what you call Advaita. They say we are Advaita. Mādhavācārya’s teaching begins from what you call the duality. And many do not want to speak the name of Śaṅkarācārya. This is also dualism. I have one disciple, for many years. Now he is somewhere in America or somewhere. He was sometimes in Sydney or Melbourne, then he was in New Zealand, and then he was in Perth for a long time. In Perth, he is a professor, a very good professor. So the universities call him to come to this university. From India, they called him back because he was a very, very good professor. When I am coming, then he is in Perth; he is always cooking for me. He is also very good at cooking. Yes, do you know Tulsī Śāstrī? He’s very devoted to everything. He has one daughter, who is now also in college, I think. And his wife is also a very nice person. But she doesn’t want to come to Advaita people. She doesn’t say okay; she came once and said, "Hello, Swāmījī," that’s all. But not with that kind of feeling, because she said they are Advaita and we are Advaita. We are from Mādhavācārya Jī, and we do not want to see you, and we do not want to speak. Like that, there are. Like in Christianity, how many different denominations are there in Christianity? Śrī Śrī... Do you have four elements only, or do you have six elements? So, it is a way of one, and so one has to understand. So, if you read from Śaṅkarācārya’s "Aprokṣaṇabhūti," we often translate it. I was translating in Fiji two times, so there is no duality. So, this soul is kept with some kind of cover or something, and that’s why it’s in the ocean, in the fogs, and even in the dry. The water, where is the water gone? So when you wash your cloth, it’s very wet. Now you are hanging it, and your cloth dries. But where has the water gone? Where has the water gone? In that way, the water is still existing, still existing through the heat, through the air, etc. And so your Jīvātmā, my Jīvātmā, we are one. But now there is a difference. So one water is now in the pond here, where the gurus are drinking, and the other one is in a beautiful river flowing. So, like this, one is an ill person and one is a healthy person. But the soul is there. But this soul has it in that way, so you cannot separate it still. There is what we call karma. There is what is called karma, and here, karma means your deeds. What have you now done in this body? So we have also five jñāna indriyas and five karma indriyas. So Gyanendriya, and through the Gyanendriya we can also do certain karmas, maybe good, maybe bad, it depends. So, there is that: your soul is still there inside. Another example: this land, here in the land, here in Australia. Somebody gave the name Australia; before it was known as a different thing. Anyhow, then some people came and said, "This is my land, this is your land." Then the government came and they occupied the land for this district or that district, or this part or that part. Then this gave to some farmer or someone who has that much land. Now, how do we divide the earth? It is ignorance. We humans, with our intellect, are thinking that this is my earth and your earth, and this and that. Then this land, which was divided, became Sydney City, now Sydney. And so this was divided, not in kilometers, but in hectares. Mahāprabhujī Karatā He Karatā He... Sattram land, and it is above from what we call yoga in daily life, Australia. And this is a big land, about six or seven hectares of land, okay? And now we are sitting here on this spot, and what we did, we put here the wall with the cloth. So now, where are you? Where are you? So, in the hall, and if it is not a hall, then we will say we are sitting here in this area. Likewise, divided, and this division is the ignorance. And when all will be destroyed, or when the earthquake will come, everything is for nothing, this and this, then the earth is still there. So, in that way, we are one with God. It does not matter in which body you are, but that we call ātmā, so Paramātmā and ātmā, anātmā is jīvātmā. Ātmā, anātmā is called jīvātmā. So, anātmā is divided into different qualities. One is in the dirty water, one is very nice, beautiful grapes, and you like to eat the grapes, the apples, apple juice, orange, orange juice, etc. So, in which quality are you now? And now, therefore, stretch your legs. Yes, and now you have to do bow trawling. Where is your Ātmā? Go ahead. Go on, slowly, slowly, don’t hurry. So, to understand and think over that your Jīvātmā and my Jīvātmā are the same. But there are two cases. In one case is the papaya, the papaya bird. And in the other is a tiger. And one is in the yard of the goat, and on the other farm is a cow. But the jīvātmā is the same. So where you are stuck, where it is this, that we have to come out. If you are in the cow farm, now say, "Please, cow farm, Saryo, I am going to the satsaṅg." The papaya, the, what you call it, pilot, pilot,... Parrot, yes, so you open the door, he will fly out and be very happy. And tiger, when his cage door is open, my God, you have to be careful. So there are these, but the soul is different. And similarly, we do our sādhanā, our kriyās, and for this kriya, we have to learn to become one. Okay? So again, sit straight. Yes. So that tiger has now become the same, same lane. Either it is a dog, a cat, a tiger, or a lion. It is called the cat family. Yes? So now, sit in Vajrāsana and experience the life of the cat. And that cat is a mārjārī. Yes? So let’s go. Marjari, stand up, stay there. How long has the cat been looking, and when will I come out? Tiger said, "When will I come out?" So, like this. And now, individually, do the Marjari exercise. Everyone, do it individually in your own way, as you are doing. One cat is trained, another cat is wild, and one cat is in the cage but has a cat. So, whatever you—how you are doing—you are doing the cat exercise. That’s it. We need not be perfect, because we have to go out of this cat life. The soul of the cat, you should not see that. The cat life, dog, cat, this all, it is coming in and more like a, I don’t know which I can give you, it’s like a ghost. Yes, in the night, a dark night, and you look somewhere with a light, then you will see who that is. So they are having, they have still some quality in them, yes. So many people are doing a certain kind of science, and they know which person has that quality, that in the night he will come as a cat, and what will happen. So if you are somewhere, then the cat will not come close or near. Maybe some people who are listening to me will be angry. There is no question of angry or not angry. A human can become a cat for a while, yes. So, it is said this is a ghost, yes. But I don’t want to give you this objective today. You are the human, and you are developed, and it is okay. So come up. I liberate you from the cat. Please sit down. But if you are not nice to the cat, if you are not nicer to the cat, because the cat is a mystery inside, ghosting. So, if you are not in that way to this cat, then you become reptilian, a cobra, a snake. Yes? So that’s how the soul is going down and down and down, ascending or descending, going down. Water is the same, though it is a poison in a snake’s mouth, but it is water. So now, see, what is that water, that poison, and water in your very nice apple. That’s it. The karma is in that. Where in this, in this karma is this form, so the snake cannot hear. He cannot hear, therefore he cannot speak also. He is only from his breath, sometimes a poom, just like this, that’s all. So, do not perform karma with certain negative qualities, as this leads to negative qualities arising. Therefore, human qualities, we came up, we say, "Love the animals," we say, "Love the birds," etc., etc. But don’t try to go, "I want to be a cat in my next life." Cat. Well, some cats have good karma, it is like living like a Mahārāṇī. Yeah. And the Mahārāṇī, she came, a little cat, maybe nicely, and took it in her lap, and she said, and the cat said, they are breathing like this. Yes? That’s it. So, have good karma, but still, she made a mistake, there was, and that’s why, in the body of the cat, good karma is there. A dog also, some dogs, maybe the wife of the president of some country, and his wife has a little dog in hand, doggie, you know, and all the times inside there. Maybe this dog was our previous, I don’t want to say now. Okay, so this is how you are going. We can see the behavior of that bird, animals, and the humans. So humans should love and respect animals, but not take on that form, otherwise that will take you with it in this life. Yes? So, now what I am saying, it can be any animal, can be a horse, can be a cow, can be a buffalo, can be a giraffe, can be any other thing. That all are living beings. They are all God’s living beings. That’s okay. In everyone is me. I am within all. I am within all. But in which? Where is it? And that has to come there. One has to walk for five kilometers, and one has to walk twenty thousand kilometers. It is the same. Destination is there, but where are you coming from? Similarly, with karma, when you are talking and making something negative, then it is not good. So, it is said, we go to one big, big reserve, a reserve land, yeah, and there are three tigers, and you want to go to see the tigers, no problem, you go, you like them, you will see, but the wild tiger, don’t come close, don’t come close. And even a good tiger, but his master is not with you, try to come near. How will it be? It will immediately, he can get your heart out. Here is your heart, that’s it. So we like them, we are not, but we have to give it respect, a distance respect. And so, Kriya Yoga is bringing us to that level, through our different chakras, so that we can come purely to that kind of soul. That soul means purified water. There is another water, what we call distilled water. Now, this is different from distilled water and from canal water. That can also be purified. The rest, the other one, can also. So it is very, very clear to know that every soul is the same soul. There is only one God. And so, there is no God somewhere standing and looking at us. That God is sitting in our heart, listening, but where this one is, that is like this. So, let’s say, now we do the bāḍīkhatu prāṇāyāma, so that you can digest in your stomach. It is not easy to digest everything. And what I told you all, some will not digest. But, okay, I say the truth. So, if someone says, "I don’t believe," no problem. Say, no, you are not right, no problem. You say this and this, but one day we will meet there. A drop will come together and say, "Yes, that’s it." So, sometimes, my opinion and your opinion mean we are flowing as water in the river together. But suddenly comes an island. So half will go to the left side, water, and half will go to the right side. Divide it. Now this water said, "You see, I am different." You said, "Still not." When the island is finished, again the water will come together. So my opinions and your opinions, that day will come one day. Either you will merge into me, or I will merge into you. It doesn’t matter. We are merging, becoming one. So the dualities are in our thoughts as humans. In animals there is little duality. Animals know this is that, and that’s that. Okay, finished. So let’s do the Khāṭū Praṇām. So Baḍī Khāṭū Pranaam. So Mahāprabhujī will bring the blessings here. Those who have back problems, please do not do this. Tulsī, come here, please. So, those who have back problems or knee problems cannot do this; please go to the back side. I see, there are so many cannot, that’s good. And others who can do, there is more space, come here please. So, Tulsī, will you give instruction please? Okay, the picture on her, okay, and here, give the instruction. Watch the neck down. Hands up, and then, together, the hands come down. When the hands are like this, then... Oh, that’s better. Once more. One round. Relax, lie down on the back. Ānanda āsana. Not the śavāsana, dead body. We are not dead. We are in ānanda. Therefore, in this posture, lie down relaxing, not as a dead body, but as a living body. Ānanda, we are in ānanda. Ānanda. Relax the whole body. Just relax.