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Part 1: The Human Journey and the Purpose of Life This morning we had a talk about chakras, which we are doing—this is the second day—and about the alphabets. As we know, there are many different creatures. In India, and in Yoga and Vedānta, etc., there are 8.4 million different life forms. All is life, but that life is one. They may be human, or animals, or reptiles, or others. From these 8.4 million, one is the human. And in humans, there is the same life as in other tiny creatures. But that one which came slowly, slowly—or we don’t know when or how—this soul enters into the human body. It can also be in other animals or birds, etc., those that give us eggs. And others, what we call bacteria, also from sweatings, and others which are like bark vegetation. These are the four. In these four, one is the highest: the life which is born from the mother’s womb. It can be a horse, a cow, a goat, anything. From this, humans are the more developed, and in that development is one chance we have to come into the oneness, or what you call God, etc. So we don’t know how many times we took birth, either only in the water, as bacteria, etc. Life is a living, and living is the life. So we achieve that point that we are going to be free, and free in that way—what we call God, or the supreme, or Brahman. The yoga we are talking about—many people only want to do yoga, and that’s what they call exercise. There are many, many different kinds of techniques they are developing. But yoga is different. To become, we have to become the human, and there we have to think: what are we utilizing for our body? And there also, what problems, what troubles are we making for ourselves, to go back and suffer in this life? Yesterday, the Yogi was talking about life to the school children very much, and he said that no one is poor. God gave you the hands, the legs, the eyes, everything. You are not poor. Second, you have money, but what is happening? He was telling the students that what your parents are doing—the drug, the alcohol, the cigarette, the tobacco, etc.—you should not do. It is unnecessary, and mostly money is going there. So, what do humans need, and how to come higher? As far as deep research, they are calling the people. Those so-called holy ones or God, they were also not consuming meat, nor alcohol, nor any drugs. But this is where, if we would not utilize this, we don’t know where and how we will be already, further. So, anyhow, what do you want? You came to the human life, and it took a long time for us to become human. Now, for what are you born? Animals, they don’t know; they don’t ask. They are just born and use life, finished. They don’t know. But humans know. So, for what are you here? For what did God give us this body? We call humans, okay. Maybe they, God, call other or this, but what is the sense of this soul to come in this body, and how many of these different qualities can we talk about, understand, and so on? And now in the Kali Yuga, the people are suffering and people are poor. They are poor and suffering because of habits which are not good. You have a lot. You can do; you should work. And someone said, "We are not born for eating, but we are eating for living." And so, now in this, after the Second World War, people experienced this all. And now they had some kind of mentality that became, "We are poor, and we cannot eat what others can. Rich people can eat." And so, eating and eating and... we don’t know what otherwise. People were healthy and lived long lives because they ate only to live. And so we also, but can you imagine, including myself—you can say, because I don’t want to tell others, I’m taking on myself always—how many meals do we take? Breakfast, lunch, and dinner. But between, how many things are moving in your mouth? Okay, water we should drink, but there is a coming suddenly, suddenly a kind of habit. And this habit is, what we call, the illness. And that illness is somewhere in the body, something. So, in India, people used to take some kind of green leaves with some kind of lime and some seeds inside and chew them all the time in the mouth, like a goat. At least these leaves were a little healthy, but they get cancer. Now, I think, if I’m not wrong, in my opinion, 75% of the people are chewing tobacco, and many are suffering there because they have cancer. But still they are using it, and they cannot eat, they cannot enjoy the eating. If we don’t do this, in my mouth just things, then we... enjoy the food. They are so suffering that even they cannot open their mouth more. They can all do like this, like a fish. They cannot open the mouth completely, and still they are putting this deducted. After that, someone brought something different, and that is called chewing gum. Chewing and chewing and chewing, but what happens in intense times in our stomach? Now all activities begin: yes, now something is coming. Digestion and food shall come, and food is coming. And the jāṭharāgni, the fire of eating, hunger, coming and coming, but you can’t, there is nothing. And so becomes the answer: the disease is many, many, and an ulcer in the stomach. Why? And then you don’t know where to spit and where you are throwing. So, this is—it was in India, in some people—they were taking some kind of seed, which is a very, very nice cardamom, which is good for the mouth, for the smells, for the body, for the intense digestive, etc. So we are destroying our life. Now, it doesn’t matter, say, in one way. But God says, "And where will you come then? A goat or a... the goat and the other one, the same sheep." So the stories are always something good. One king said that if someone can bring one goat with a completely full stomach and come near to me, I will have something in my hand, and we will see if this goat will eat it or not. And when this goat will not eat, I give you a lot of this and that. So many times it happened, but it failed. So one man came, and he was feeding and feeding and feeding many branches, leaves, these, these, and his stomach became like a drum, completely full. And the king was sitting there, and the owner of this goat brought the goat near and said to the king, "Your Highness, my goat is completely full, and she doesn’t want to eat anything." He said, "Yes, very good." He took the green near, and the goat said, "Then please go." So there are people who can’t live long without having something in their mouth, this and that. That means disease. This is a mental disease which attacks in the physical disease. Of course, when you are hungry, you should eat. But hunger is a very different hunger. So, the less you eat, the healthier you will be in the long life, and then eat something healthy food, health, and then the yoga practice to digest it. But we are eating, including myself, because I am always with you. If I’m not with you, then I will not do it. I will be very completely healthy and good, but... So, my bhaktas, my bhaktas come and they say, "Swamiji, I say, ’No, thank you.’ Second, please." Second, he’s very good, Swamiji. Then the tongue, the tongue is very, very—how to say—sensitive, always wanting to have something. So then, okay, good. Others come, some nuts, okay. So slowly, slowly it goes, and it is counting. Even one milligram, it comes counting when you have it in your body. And so is the problem, the health. So it is said, health is not everything, but everything is nothing without health. And this is the yoga we are getting here. And that other yoga is what they are doing; it is not a yoga. So, how many, in what percentage, how many humans are on such a path of humbleness, kindness, peace, harmony, love, and happiness? It doesn’t matter which religion you are; it’s okay. That’s good. And you have your path. And every child said, "My mother is the best mother." So similarly, we are all good, but some go on the wrong way and don’t think. And that is suffering. Therefore, we come to this path to understand for what God gave us this life. Monkey is very close to us, but still, monkey in the brain does not have all that we are doing. So we are coming, we are coming. So we are human. And what does that mean? That we protect all other creatures. We wish that all will be healthy, good, and like this, and we hope they will come one day to the life of the humans to go further, what we call oneness to God. Yes, if you believe it or not, this is like that. So now we are here at the door, and we don’t know, there is nobody. Nobody. We are waiting, we are waiting, we are waiting. I said, "Now what should we do? We can’t 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 can’t go further. So I think that our soul should merge into that cosmic Self. So, we call Brahman, they call Holy Father, they call Allah. So, we all in this way, and what do our—the Jewish used to say, God, what do you say? There must be a name, Yahweh. Yeah? So the name is different. The human is one. Or this is called chocolate. Others called it sweet. Others called it mīṭhā. Then the name is different, but it is the same thing. We call it mīṭhā, others call it sweet, and others call it chocolate. So, but our name is different, but all these names are only that one. So realize this, but through that name which is your God, or whatever you call that, this is your God, and this and that. So duality, we have to clear up, 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 which I’m telling, there’s three times already, four times, that our all 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?" Yeah. This is water from that. What is that water? Element. Which kind of element? Water. And now this water is everywhere around the whole globe, everywhere, in every creature’s water, in every plant’s water, on every stone’s water, in every earth’s water, in every human’s water. I don’t know what your doctor is sitting there, they say that the 80% liquid is in a human body, that’s it? Yeah, 60%? Okay, we are, we Indians are drinking more water, that’s why. Yes, the European saying also, maybe Americans are not so, this... Much water is also very much so. This is, but either orange juice or apple juice or grape juice or potato juice, all juice is the liquid, and that liquid is the water. And so that water is one element, and we are that life is that. Within us also, we are one. Similarly, the sun for our recent era, where we are, there’s only one sun. Only one sun, and it is giving us warmth and light and everything. Some are using sunlight in different ways, but it is only that fire. Fire, air, I had my God. Without air, we can’t move at all. It doesn’t matter, we... One can stay without eating for some days or one month, but without water for some days, and without breath for some minutes, and we cannot. So, there, similarly, the light from the Sun we cannot. So, these are the elements, and in, and this all element is equal to all. Similarly, there is a life in all these creatures. Is that one soul? All. And 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. So that is called jīvātmā, ātmā, and paramātmā. This we have to realize as a human. Otherwise, gone. Hari Om. It will go like that. Doesn’t matter if somebody will praise you or not. Doesn’t matter. Soul is gone. Everything is lying down here. We finished. So that we have the chance now. And God gave us time, and we should really, really concentrate more on the spiritual. I don’t 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 we call the, this is Indian, the different, but all we are one. And that we came in this, so we at home, please do which you believe, because you have not seen God, and I also have not God. If someone has seen God, we will be very happy, but the God which you see, we say, "No, no, we don’t believe this God," okay? So, and if God will come, then we say, "Well, you are a human body. You are not God." Okay, you are a holy saint, this, this, but you are not a God. So for someone, God is different. And what is that God? They said, "We don’t know what God is, but we know this is a God." And this God, he has no form, nothing. But we do believe that there is a God there, that we are all doing. But sometimes, giving some kind of support, someone comes to us, but only you can understand if this was a God for you or not. Now, second, it means that God is within us, and God is with us. So there was one man walking somewhere, going from one village to another village. So he was walking on a very nice road, a good way. So somebody was walking beside that man. That man can’t see anyone; nobody is there. But he feels there is somebody walking with me. I see his movements, I’m sound, etc. He’s with me. It was nice. Suddenly, what happens? Comes the dharnibus. These are the dharnibuses, and the rocks and dried thorns, hot and very difficult to walk. And what happened? There was nobody with him, so he was thinking, when it was a comfortable, nice way, then he was with. And now he’s not here, selfish, or he’s afraid. He goes further, and after a few hours, again comes the nice, smooth path and very pleasant and nice shadow of the trees, and he was sitting under the tree, resting. And he sees that he’s sitting with him again, that person. He said, "Who are you? When there is a comfortable, good path, then you are with me." And when I have a hard path, a thorny bush and that, you were not there. "You gave me, let me alone," he said. "No, my son, when the good, comfortable path, I was accompanying you beside you. But when it was a very hard path, and the thorns, thorny bush, and rocks, then, my son, I was walking, and I took you on my palm. I was walking there in thorns and this and that, and when this difficulty was there, I put you on the ground and I was walking beside you." So it is said, when difficulty is there, then you should know now God is with me. Now he will tell me to bring out of these difficulties or problems what I have, and I will remember God more and more. Otherwise, we cannot. So there is a story, a beautiful story, and real. It was, you know, there’s a holy book called Bhagavad-gītā, and Bhagavad-gītā, and there’s another called Śrīmad Bhāgavata. Śrīmad Bhāgavatam is the only one which has got, and written, 18,000 words inside, written, 18,000. And that’s called Śrīmad Bhāgavatam. Now, all the Indians are chanting and speaking about what is called the Kathā, and only for seven days. And they read a few words, and the rest is dancing and this and that. No one, 80,000 ślokas, even they don’t know. So it is only a glimpse of that. So, and that is written by Vedavyāsa Bhagavān. There are many things, so anyhow, that I, and that the last one yet now, Kṛṣṇa. And Kṛṣṇa, Kṛṣṇa is that, you know, so we, many people from many religions, they can believe you as a Holy, we call that God, okay, but God is only that which was not born from the mother’s womb, neither mother nor father, and that is only one, Swayambhū, Śiva. But there are many incarnations, we call them incarnations. Shiva was a Swayambhu, the others were incarnations, okay? So it is very clear that it is a born, and we call it an incarnation. There are two kinds of incarnation. One is that incarnation, time to time only. Very, very hard times will be. Now this yuga, Kali Yuga, will end. Then Kālī, God, will come. Part 2: The Path of Devotion Through Trials Another concept is that of Nityāvatāra. A Nityāvatāra is the saint in the world. Every day, some saint is born everywhere. They are called sādhus or saints. Now, let us proceed further. There is God Rāma—sorry, Kṛṣṇa. There are many stories of Kṛṣṇa and his miracles. Rukmiṇī was Kṛṣṇa’s wife, but that tradition remains primarily in Gujarat. We do not know from where Rādhā came. Her name does not appear in the Bhagavad Gītā, nor in the Śrīmad Bhāgavata, nor in any of the primary scriptures. It appears in other literature, Granthas, but there is not one mention of Rādhā in the core texts. So how have we hung Rādhā around the neck of Kṛṣṇa? Poor Kṛṣṇa does not know; 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 is considered more 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 the corner, sorry. Anyway, Bhagavān Kṛṣṇa is Kṛṣṇa, Rāma is Rāma. Yesterday—or perhaps it was this day—was Mauṣya, the Hindu New Year. This marks 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. That time will come again soon. Then there was the war, the Mahābhārata. It was like a world war. Kṛṣṇa came and tried to clean everything up. These are the stories. All the five Pāṇḍavas were given to their mother because their father had died. They were like incarnations. That is all right. Kuntī was also some relation, like an aunt, and she was the mother of all five Pāṇḍavas. I will not tell the whole story, but 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 going from here. 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 you ask, Auntie. I will give you whatever you want." She said, "Give troubles to all devotees of God." Yes. So that gives troubles to the devotees and gives good to those who do not believe in God—they have big buildings and so on. Kṛṣṇa said, "Auntie, I think you are nervous. You have forgotten. Why should the poor devotees suffer? Please, ask again for something good 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 so?" Bhagavān Kṛṣṇa was listening, and Kuntī said: For devotees and other people, it is said: Dukh par śīlā paḍe, nām hṛday se na visarāye. Or, Sukh par śīlā paḍe, nām hṛday se visarāye. They say, "Be sorry." Or, "Look, I, a super śīlā, put a big rock on those who do not remember God." And look: Dukh par śīlā paḍe, nām hṛday se na visarāye. Bhagavān Kānam, the bar bar soup, that a super śīlā per day, nam nam viśrāya, Bhagavān Rām. Can I move them? They forget. When you are very happy, what are you doing? You are going somewhere—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, 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, neither doctor nor God knew who was there. 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 just eat and eat. So this is how we remember. Therefore, God... Jesus had a day when he 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’s 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. 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 are coming. 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' consent. It is only in the last few decades that we became more free. Nobody did that before. So, do you know what it was for the Holy Mother? Mary was not 80. 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 with nothing. So this 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. And so was Jesus’s life. Similarly, Kṛṣṇa, you know. How many? He was born in prison. His mother gave birth to six children. Every child, when it was born—her own brother, but he was in excess, Arkansas—when she gave birth, he threw the child against the wall. His mother, his sister, was in prison in a little room. Because someone said that your sister’s child will be your enemy and will kill you, she said, "Before the child will grow, I will kill it." This is a long story, so don’t think that Kṛṣṇa... He was so happy and nice, but was not always so in life. 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, came. 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 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 the crown and put it down. He put it there and 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. They made a marriage, and one of the best friends of Kaṁsa chose him as a husband for his sister. After the 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 her husband—and threw them both into prison. Her father was there. When she gave birth to a little girl, he came and threw it against the wall. Five children, but the sixth one was Kṛṣṇa. When Kṛṣṇa was born, not only the boy child, they wrapped him in cloth, and all the gods... The prison 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." That is why we also call it Charaṇāmṛtam. Yes. And then a snake came—one with many heads—and was taking care so the rain would not cause trouble. This story is written, story by story; it is not a fairy tale. Then he comes back. There, Rukmiṇī—now Yaśodā—she gave birth to a daughter. 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 got up and did this. 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 and again threw her against the wall. There was a little window for light. He threw her, and this girl flew through that ventilation and said in a voice, "Your enemy is already growing somewhere." He was very angry, and so on. 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. Therefore, only bhaktas can remain here. Others 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 with God. Therefore, all the times in the temple, we worship the holy feet of the gods or masters. On the big toes, that is called maṇi—the nectar of the maṇi in the holy book of the Rāmāyaṇa. No? Say it again. No, sorry. Yes. And that was the story, another beautiful story. 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, this Vāsuki Nāga is coiled, and on that bed of the snake’s head, Viṣṇu is resting like this. Lakṣmī is in the seva, pūjā of Viṣṇu. She is sitting and giving a massage to the feet of Viṣṇu. There are many, many stories of that. But one day, what happened? One ṛṣi. Ṛṣis are such that even God steps aside when they 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. Dhyāna Mūlaṁ Gurur Mūrtiḥ. Pūjā Mūlaṁ Guru Pādukam. Mantra Mūlaṁ Guru Vākya. That is why my satsaṅg went in a different way today. There was a great ṛṣi, a very great ṛṣi. He sees that in this Kali Yuga, in saṃsāra, in the world, many people are suffering. Rākṣasas. That time has come now. All are still, but suffering remains. 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. 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 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, 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. 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 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. So, yeah, and that’s why in the temple, and in the sense, and every 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 maṇi. Maṇi, but is the maṇi 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. 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 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: Sukh par śīlā paḍe, nām hṛday se visarāye. Dukh par śīlā paḍe, nām 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.