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This morning we continued our talk about chakras and the alphabets. As we know, there are many different creatures. In the Indian and Yogic traditions, like Vedānta, we speak of 8.4 million different life forms. All is life, but that life is one. They may be human, animal, reptile, or others. Among these 8.4 million, one is the human being. In humans, there is the same life as in other tiny creatures. We do not know when or how the soul enters a human body. It can also be in other animals or birds—those that give us eggs—and others, what we call bacteria, which come from sweatings and others which are like bark vegetation. These are the four main categories. Among these four, the highest is the life born from a mother's womb. It can be a horse, a cow, a goat, or anything. From this, humans are the more developed. In that development, we have one chance to come into oneness, which you may call God, and so on. We do not know how many times we took birth, whether only in the water, as bacteria, and so on. Life is living, and living is the life. We aim to achieve that point where we are going to be free—free in that way, what we call God, the supreme, or Brahman. The yoga we are talking about is different. Many people only want to do what they call exercise, and many different techniques are being developed. But yoga is different. To practice it, we first have to be human. We must think: what are we utilizing for our body? And what problems or troubles are we creating for ourselves, causing us to suffer in this life? Yesterday, a Yogi was talking to school children. He said that no one is poor. God gave you hands, legs, eyes, everything. You are not poor. Second, you may have money, but what is happening? He told the students that you should not do what your parents are doing with drugs, alcohol, cigarettes, tobacco, etc. It is unnecessary, and money is mostly going there. So, what do humans need, and how do we come to a higher state? According to deep research, those people we call holy or God-like were also not consuming meat, alcohol, or any drugs. If we do not utilize this understanding, we do not know where or how we will end up. Anyhow, what do you want? You came to human life, and it took a long time for us to become human. Now, for what are you born? Animals do not know; they do not ask. They are just born, use life, and are finished. They do not know. But humans know. So, for what are you here? For what did God give us this body? We call ourselves humans. God may call us something else. But what is the sense of this soul coming into this body? How many of these different qualities can we talk about and understand? Now, in the Kali Yuga, people are suffering and are poor. They are poor and suffering because of habits which are not good. You have a lot. You can do; you should work. Someone said, "We are not born for eating, but we are eating for living." After the Second World War, people experienced all this. They developed a mentality: "We are poor, and we cannot eat what rich people can eat." So it became about eating and eating, and we do not know what else. People were healthy and lived long lives because they ate only to live. Can you imagine, including myself—I take this on myself—how many meals do we take? Breakfast, lunch, and dinner. But how many things are moving in your mouth in between? We should drink water, but suddenly a habit comes. This habit is what we call illness. That illness is somewhere in the body. In India, people used to chew a kind of green leaf with lime and some seeds inside all the time, like a goat. At least those leaves were a little healthy, but they got cancer. Now, in my opinion, about 75% of people are chewing tobacco, and many are suffering from cancer because of it. Still they use it, and they cannot eat or enjoy food. If we do not put things in our mouth constantly, we can enjoy food. They suffer so much they cannot even open their mouth fully; they can only open it a little, like a fish. Yet they still put this substance in. After that, someone brought something different called chewing gum. You chew and chew, but what happens in your stomach? All digestive activities begin, expecting food. The jāṭharāgni, the fire of hunger, comes, but there is nothing. The result is many diseases, like ulcers in the stomach. Why? And then you do not know where to spit or where you are throwing it. This was in India. Some people were taking a kind of seed, a very nice cardamom, which is good for the mouth, for smell, for the body, for digestion, etc. So we are destroying our life. In one way, it does not matter. But God says, "Where will you come then? A goat or a sheep?" There are always stories with a good lesson. One king said that if someone could bring a goat with a completely full stomach to him, he would have something in his hand. They would see if the goat would eat it or not. If the goat would not eat, he would give the person a great reward. Many tried and failed. One man came. He fed the goat many branches and leaves until its stomach became like a drum, completely full. The owner brought the goat near the king and said, "Your Highness, my goat is completely full. She does not want to eat anything." The king said, "Very good." He took a green leaf near the goat, and the goat turned away. So there are people who cannot live long without having something in their mouth. That means disease. This is a mental disease which manifests as a physical disease. Of course, when you are hungry, you should eat. But hunger is a very specific sensation. The less you eat, the healthier you will be in the long run. Then eat something healthy, and practice yoga to digest it. But we are eating, including myself, because I am always with you. If I were not with you, I would not do it. I would be completely healthy and good. My bhaktas come and say, "Swamiji, I say, 'No, thank you.'" Then a second offering comes, and they say, "Swamiji, this is very good." The tongue is very sensitive, always wanting to have something. Then others come with some nuts. Slowly, slowly it goes, and it all counts. Even one milligram counts when it is in your body. This is the problem with health. It is said: health is not everything, but everything is nothing without health. This is the yoga we are getting here. That other yoga people are doing is not yoga. So, in what percentage are humans on a path of humbleness, kindness, peace, harmony, love, and happiness? It does not matter which religion you are; that is good. You have your path. Every child says, "My mother is the best mother." Similarly, we are all good, but some go the wrong way and do not think. That is suffering. Therefore, we come to this path to understand for what God gave us this life. The monkey is very close to us, but still, the monkey's brain does not have all that we are doing. So we are human. What does that mean? It means we protect all other creatures. We wish that all will be healthy and good, and we hope they will one day come to human life to go further, toward what we call oneness with God. Yes, if you believe it or not, this is how it is. Now we are here at the door, and we do not know; there is nobody. We are waiting, waiting, waiting. I said, "Now what should we do? We cannot go back anymore." They said the door is locked, closed. Now you are human, finished. There is no way back. That is also not good. We cannot go further. So I think that our soul should merge into that cosmic Self. We call it Brahman; they call it Holy Father; they call it Allah. We are all in this way. What do our—the Jewish people used to say, God, what do you say? There must be a name: Yahweh. The name is different. The human is one. Or this is called chocolate. Others call it sweet. Others call it mīṭhā. The name is different, but it is the same thing. We call it mīṭhā, others call it sweet, and others call it chocolate. Our names are different, but all these names are only for that one thing. So realize this through that name which is your God, or whatever you call that. This is your God. We have to clear up duality; there is no duality. We are in that quality that we are one. So we are all one; we are coming to one. All the salt I am telling you about—three times already, four times—our salt is only one. The ocean is one, and the water in this plant here is water. Here is some water. This water is saying to me, "Please, can you send me back to my ocean?" This water is from that. What is that water? An element. Which kind of element? Water. This water is everywhere around the whole globe: in every creature, in every plant, on every stone, in every earth, in every human. I do not know what your doctor sitting there says—they say 80% liquid is in a human body? 60%? Okay, we Indians are drinking more water, that is why. Europeans say maybe Americans are not so much. Much water is also very much so. But either orange juice, apple juice, grape juice, or potato juice—all juice is liquid, and that liquid is water. That water is one element, and we are that life. Within us also, we are one. Similarly, the sun in our recent era, where we are, there is only one sun. Only one sun gives us warmth, light, and everything. Some use sunlight in different ways, but it is only that fire. Fire, air—I had my God. Without air, we cannot move at all. One can stay without eating for some days or a month, without water for some days, but without breath for some minutes, we cannot. Similarly, we cannot live without the light from the sun. These are the elements, and all these elements are equal for all. Similarly, there is a life in all these creatures. Is that one soul? Yes, all. So we have three: jīvā, jīvātmā, and ātmā or paramātmā. So jīvā and ātmā is called the ātmā; anātmā is jīvātmā. Ātmā, anātmā, jīvātmā, anātmā. That is called jīvātmā, ātmā, and paramātmā. This we have to realize as a human. Otherwise, gone. Hari Om. It will go like that. It does not matter if somebody will praise you or not. The soul is gone. Everything is lying down here. We are finished. So we have the chance now. God gave us time, and we should really concentrate more on the spiritual. I do not want to tell you only that Indians are okay. No, Americans are also okay. But which American? The American here from England, Europeans, or the other Indians? Which Indians do we call Indian? There are different kinds, but all we are one. We came into this life, so at home, please do what you believe, because you have not seen God, and I also have not seen God. If someone has seen God, we would be very happy. But the God which you see, we might say, "No, we do not believe this God." And if God were to come, we would say, "Well, you are a human body. You are not God." You may be a holy saint, but you are not God. So for someone, God is different. What is that God? They said, "We do not know what God is, but we know this is a God." This God has no form, nothing. But we believe there is a God, and we are all doing that. Sometimes, giving some kind of support, someone comes to us, but only you can understand if this was a God for you or not. Second, it means that God is within us and with us. There is a story. One man was walking from one village to another on a very nice, good road. Somebody was walking beside him. The man could not see anyone, but he felt there was somebody walking with him. He saw movements, heard sounds. It was nice. Suddenly, the path became difficult, with rocks and dried thorns, hot and very hard to walk. What happened? There was nobody with him. He thought, when it was a comfortable, nice way, then he was with me. Now he is not here—selfish or afraid. He went further. After a few hours, again came a nice, smooth, pleasant path with the nice shadow of trees. He sat under a tree to rest, and he saw that person sitting with him again. He said, "Who are you? When there is a comfortable, good path, you are with me. When I have a hard path with thorny bushes, you were not there. You left me alone." The person said, "No, my son. When the path was good and comfortable, I was accompanying you beside you. But when it was a very hard path with thorny bushes and rocks, then, my son, I was walking, and I carried you on my palm. I walked there in the thorns, and when the difficulty was there, I put you on the ground and walked beside you." So it is said: when difficulty is there, then you should know God is with you. He will bring you out of these difficulties or problems, and you will remember God more and more. Otherwise, we cannot. This is a beautiful and real story. There is a holy book called the Bhagavad-gītā. And there is another called Śrīmad Bhāgavata. Śrīmad Bhāgavatam is the only one which has 18,000 ślokas written inside. That is called Śrīmad Bhāgavatam. Now, all the Indians are chanting and speaking about what is called the Kathā, only for seven days. They read a few words, and the rest is dancing and so on. No one knows the 18,000 ślokas. So it is only a glimpse of that. It was written by Vedavyāsa Bhagavān. There are many things. The last one is Kṛṣṇa. Kṛṣṇa is that, you know. Many people from many religions can believe in him as holy; we call that God. But God is only that which was not born from a mother's womb, neither mother nor father. That is only one: Swayambhū, Śiva. There are many incarnations. Śiva was Swayambhū; the others were incarnations. So it is very clear: it is born, and we call it an incarnation. There are two kinds of incarnation. One is that incarnation that comes from time to time, especially in very hard times. Now this Kali Yuga will end. Then Kālī, God, will come. Another is Nityāvatāra. Nityāvatāra refers to the saints in the world. Every day, some saint is born everywhere. They are called sādhus or saints. Let us proceed further. There is God Rāma—sorry, Kṛṣṇa—and Kṛṣṇa and his many miracles, and so on. Rukmiṇī was Kṛṣṇa's wife, but that tradition remains in Gujarat. We do not know from where Rādhā came. Her name is not in the Bhagavad Gītā, nor in the Śrīmad Bhāgavata, nor in any of the primary scriptures. It may appear in other later literature and granthas, but there is not one mention of Rādhā in the core texts. So how have you hung Rādhā around the neck of Kṛṣṇa? Poor Kṛṣṇa does not know. We did it. We did it. Is it true or not? You may believe it or not; you might say yes, perhaps she was a disciple or something. But now she has become greater than Kṛṣṇa, so poor Kṛṣṇa is just sitting there. As I said yesterday, man is the one who decides, but the neck says yes or no. So we are the neck of that. I hope one day Rukmiṇī will come back; she is sitting somewhere in a corner, sorry. Anyway, Bhagavān Kṛṣṇa is Kṛṣṇa, Rāma is Rāma. Yesterday—or perhaps it was today—was the new year in Hindu Dharma, the new year. This is the first month of the year, and it is associated with Bhagavān Rāma. Then, on the fourth day, Bhagavān Rāma incarnated, which was more than 115,000 years ago when Rāma was born. That time will come again soon. Then there was the war, the Mahābhārata. It was like a world war—the First World War, the Second World War. In that way, the Mahābhārata was also a great war. Kṛṣṇa came and tried to settle everything. These stories are like that. All the five Pāṇḍavas were given to their mother because their father had died. They were given as incarnations, all five Pāṇḍavas. That is fine. There was Kuntī. Kuntī was also related to Kṛṣṇa, like his aunt or something. She was the mother of all five Pāṇḍavas. I will not tell the whole story, but after everything finished, Bhagavān Kṛṣṇa made peace. Then Bhagavān Kṛṣṇa said, "Now I am going." He was going towards Gujarat, but before that, he wanted to visit his aunt. He thought, "I am going. If she asks for anything, what can I do for her?" Bhagavān Kṛṣṇa went to his aunt and said, "Kuntī, I am now leaving. Do you have any wish I can fulfill for you?" Kuntī was sitting there with a mālā in her hand. She said, "You are going, Kṛṣṇa?" He said, "Yes. But ask, Auntie, I will give you whatever you want." She said, "Give troubles to all devotees of God." Yes. So He gives troubles to the devotees and gives prosperity to those who do not believe in God—they have big buildings and all that. Bhakta ko dukha or nāstika ko sukha. Kṛṣṇa said, "Auntie, I think you are nervous. You have forgotten. Why should the poor devotees suffer? Please, ask again for something good and beneficial for the bhaktas." She said, "I am not confused. I know Kṛṣṇa, and I tell you, give troubles to those who are bhaktas." If Kṛṣṇa were to say, "Bless you," then it would already be done. So Kṛṣṇa said again, "Please explain to me why. Why should my devotees be like this?" Bhagavān Kṛṣṇa was listening, and Kuntī said, "For bhaktas and other people, it is said: par śīlā par a... Super śīlā par a nāma, they say, 'Be sorry.' Or, 'Look, I, a super śīlā par a nāma from Israel, I put a big rock on those who do not remember God.' And look, partiality is for a guy. Bhagavān Kānam, the bar bar soup that a so super śīlā per day, nāma nāma viśrāya, Bhagavān Rām. Can I move at them? Forgets." When you are very happy, what do you do? You go somewhere—I don't know—to many hotels and whatever is there. You go and dance and drink, and then you forget God. That is why he... Look for a super celebrity. Or when you have troubles, then you remember God. When we have problems, then we say, "Oh God, oh, please, please, doctor, I'm sure. I hope God will help me." He said, "Yes. Doctor, I did, oh God, oh God." And where before, for five years, you knew neither doctor nor God. So it is when trouble comes that we remember. When we have pain, then we know. When our body has no pain, we forget it; we don't think of our body, we just eat and eat. So it is then that we remember. Therefore, God... Jesus, there was a day when Jesus began to cry, and even a snake came. Then Jesus said, "Father, I can't anymore, please, why?" And the Father said, "I trust you, my son. I trust you, my son. And that is why, even if you have troubles, you are my own, and I will take care of you." In that way, we are made through difficulty. When we have difficulty, we surrender more and more to God, and that is how we come to liberation—what you call liberation. This soul, this life, will not come again to life, but it will go to God, to the light. In this way, Bhagavān God and his Vedas, everything is written in the books. When you read the Bible, it must not be all beautiful; there are also very difficult words there. Tears come. Take the Holy Mother Mary; her life was not happy and not good, my sir. Yes, now we are more free. Otherwise, you could not marry without your parents. It is only in a few decades that we have become more free. Nobody did that. So, do you know what it was for the Holy Mother? Mary was not 80. And what was her life? She gave birth to the child where the cows, donkeys, and sheep were. She did not have cloth for the child, so she just put Him on the dry grass. I don't know, I'm sorry to say. If it is not so, then please forgive me, Mother Mary and Father God. But I always see at Christmas time they put the cradle of God, completely bare, that's it. So that was a hard time for her, and also for her husband. He was so great that he kept her. He had doubts, but that doubt went away, he said. And so was Jesus's life. Similarly, Kṛṣṇa, you know. How many? He was born in prison, and His mother gave birth to six children. Every child, when they were born—His real brother—but he was in excess, Arkansas. And when she gave birth, he threw the child against the wall. His mother, His sister, was in the prison in a little room. Because someone said that your sister's child will be your enemy, will kill you, and she said, "Before the child grows, I will kill it." This is a long story, so don't think that Kṛṣṇa... He was so happy and nice, but He was not always happy in life. And He presented His father beside Him because He wanted to become the king now, and the father was still there. So some Kuśaṅga, bad societies that come, He went there, and one man said, "Oh, you are... The best is if you could be the king," and He came home. He was involved in fighting with the people and came into the home and said to the father, "Do you give me the crown, or should I take it?" The father knew that he was like a devil, and he took it. The crown and put it down, and he put it there, and he said, "Are you going to prison? Put him in prison." Are you Indian? You know this story. And then he said, "Kaṁsa, he is one of the loving sisters." So he loved his sister so much. What was her name? Devakī. And they arranged a marriage, and one of the best friends of Kaṁsa chose him as a husband for his sister. And then, after marriage, he was going to bring her to the other palace to give her, and a monk came and said, "Stop the chariot. He's a king. Do you know what you are doing? Her child will be your enemy, and he will kill you." He told the whole story. He said, "Yes." Then he took both of them—his friend and my husband—and threw them both in prison. And her father was there. And when she gave birth to a little girl, he came and threw it against the wall. Five children, but the sixth one then came, Kṛṣṇa. But when Kṛṣṇa was born, not only the boy child, they wrapped Him in cloth, and all the gods... The prison, they lay down, doors opened, and God, the father, took Him in a basket on His head and said, "Go cross the river Yamunā, and there you can give Kṛṣṇa to that house and come back." So he is carrying Kṛṣṇa in the basket and walking, walking, walking. The river was full of water until he came here. He thought, "I will die." He said, "Please, please, God, let my child reach the other side." But the water came up and up. Then what happens? Kṛṣṇa put His leg down. He touched the river, and immediately the river went down. A voice came from Gaṅgā and Yamunā, "I want to touch the holy feet of Kṛṣṇa." So that is why we also call it charanamṛtam. Yes. And then a snake came, with many heads, many, many heads, and was taking care so the rain wouldn't cause trouble. This story is written, story by story; it is not a fairy tale. Then he comes back. So there, Rukmiṇī—now Yaśodā—she gave birth to a daughter. And so her husband said, "Please put Kṛṣṇa here, baby, and take this girl and go back." So he took the girl and brought her there. When the girl was brought into the prison, the mother was there, the father was there, again all the doors opened, and all the guards, they got up and did this. And one guard went and said to Kaṁsa, "Again a child is born." And he came, he came, he came. And so then again he said, "Please, that is a girl, this is a girl." He said, "It will be a boy." He said, "No." And he took this girl again and threw her against the wall. There was a little window for the light. He threw, and this girl flew through that ventilation and said in a voice, "Your enemy is already growing somewhere." He was very angry, and this and that. And so was the life of Kṛṣṇa, the life of Jesus, and so on. So, my dear, we have to go through difficulties to come out of this worldly coming and going. That is God's messenger, or God, whatever you say. And after, it is very divine, very heavenly. So, how many is it? Therefore, only bhaktas can remain here. Others, they will just come and listen and go, come and listen and go. That is it. So we have to remain on this path, and be sure that God will open your heart, and you will come heart to heart to God. Therefore, all the times in the temple, you know, we worship the holy feet of the gods or masters. And on the big toes, that is called money. That is the nectar of the money in the holy book of the Rāmāyaṇa. No? Say it again. No, sorry. Yes. And that was the story, another beautiful story in that, my son. I tell you, my friends, look what is happening. God Viṣṇu. Kṛṣṇa and Rāma are avatars of Viṣṇu. In the ocean of nectar, or what you call the milk ocean, Viṣṇu is resting nicely. The Nāga that is over the head of Kṛṣṇa, and this Vāsuki Nāga is coiled, and on that bed of the snake's head, Viṣṇu is resting like this. And Lakṣmī is in the seva, pūjā of Viṣṇu. She is sitting and giving a massage or this to the feet of Viṣṇu. Many, many stories of that, but one day what happened? One ṛṣi. Ṛṣis, they are such that even God goes to one side when the ṛṣis are walking. When that saint, that holiest, goes, even God will stay to one side. That is why I say, "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara. Guru Sākṣāt Para Brahma, Tasmai Śrī Guruve Namah. And therefore, Dhyāna Mūlaṁ Gurur Mūrtiḥ. Pūjā Mūlaṁ Guru Pādukam. Mantra Mūlaṁ, Guru Vākyaṁ." That is why my satsaṅg went in a different way today. There was a great ṛṣi, a very great ṛṣi. And he sees that in this Kali Yuga, in saṃsāra, in the world, there are many people who are suffering. Rākṣasas. And that time has come now. All the still, but suffering, time remained. But Rākṣasas are coming more, and very few will be saved who have bhakti completely. So one ṛṣi came and said, "I will go to Viṣṇu." And Viṣṇu is resting there. God, people are suffering here. What is He doing there? So the ṛṣi comes. He goes into the ocean of nectar, under the water, and what news he is coming. And Lakṣmī is massaging the holy feet of Viṣṇu, and Viṣṇu is resting. The ṛṣi was so angry. "Here are my bhaktas, the people are suffering, and you are here resting and getting a massage in the ocean," like this. That ṛṣi, that ṛṣi was so angry. So what happened? The ṛṣi did not speak to him, to Kṛṣṇa, like this. He said, "What are you doing like this?" And he, with his one foot, hit Kṛṣṇa. Yes or no? On Viṣṇu. With the heart, like on the chest, and Kṛṣṇa opened the eyes of Viṣṇu, and what did Viṣṇu say? He said, "Forgive me, my body is like iron, and you are like a soft flower, like what we call the big, big flower from the water, lotus, yeah. Please forgive me, your foot must be hurting. I will massage you, and I give you blessing, but not the..." Blessing to you like this, but I pray that all in this saṃsāra will worship your holy feet, which you before pressed or hit me on my chest." Viṣṇu was not angry; Lakṣmī was very angry. But yes, it is a story, a big story. A little bit, yes. Yeah, of course. Yeah, that is true. Yes, yes. Yeah, you are right. Yeah. So, yeah, and that's why in the temple, and in the sense, and every on the scent is Pūjā. So it was God's feet also worshipped there, the luck there, everything, and it is. In the group Rāmāyaṇa, holy Rāmāyaṇa, there in the foot, the big nail of the master's toes, there is the one called like him, no, no... Not this, yeah, yeah. And then there's that, it's like it's not a diamond, but the money. Money, but is the money jewel? And the jewel will be there. One very nice śloka, which I've forgotten. So these are the... we have to... we are preserving every religion, pursuing their... Religious things, they're all everywhere, and so that is alive. Just do your task nicely, to whom left and right? And this is good. Health will be good, okay? Health is wealth. It is good, but when you... have to go far, then we have to surrender. And so in this, we have our... And so here is sitting that Brahmā and Viṣṇu. And this is our elephant. And this elephant has seven trunks, and I never saw even two trunks. I see. In these chakras, it is said, these are the seven trunks. The strength of our body means the seven saptadhātu. Sapta? These sapta-dhātus, like we have in our body, iron, potassium, etc. They are seven. Seven, isn't it? Yeah. Yeah... And, yeah, metals. You can say metals, you can say elements, or something like this. And therefore, Śiva is here. And from here, because the humans and animals are together in this elephant. And so, from this is the beginning. And here is the Śivaliṅga in this. And these are the seven or two, three nerves, the Iḍā and Piṅgalā. The Iḍā nāḍī is on this side, and the Piṅgalā nāḍī is on this side. This is in our body, and it's going like this, ending it here. And so this nerve is coiled down, and when it awakes, it opens. Then it's going this, this slant. They call this snake, but it's because of serpentines. It's going over that. And this slant is that powerful mantra in this, which is the Śiva and Śaktis. It is called Paśupati Mahādeva. Paśupati Mahādeva. Where is that? And that is in Nepal. In Nepal, there is a temple, and that is called Paśupati Mahādev temple. And there is a Viṣṇu lying in that temple, and the king of Nepal was known as Viṣṇu. And the king of the Himalayas is Śiva. And so Viṣṇu is rising there in the temple. You should go and see that many, many miracles are there, but we people don't understand. Therefore, Kuntī said, "Kī sukha par śīlā paḍe, nāma hṛday se visarāye. Or dukha par śīlā paḍe, nāma hṛday se na visarāye." So this is coming like this. So that, and these are the first petals, the four. Now this is a triangle. What is in the triangle? If it is going up, then we are lifting up. And it is grinding, and all this Śakti from here being going down, then it will pull it completely down. Yes, that's it.