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In the holy lotus feet of the great guru, koti koti sāṣṭāṅga daṇḍavat. In the holy lotus feet of the great guru, namaste, namaste. Yoga has created the whole universe. It has created, is creating, and will create. Yoga is not something we just sit and do—āsana, prāṇāyāma, or closing our eyes. There are many different kinds of yoga, and we want to see that yoga is the creator of everything. Even what we call Śiva, who says, "I am the one, and I will multiply myself into many, many things." Through what? That is a big question. Śiva is not suddenly appearing here. Śiva itself is the five elements: the space, the fire, the air, the water, and the earth. And these five elements are in the space, Ananta. If we want to understand and achieve that, what? That we become one with the cosmic Self. Not only that, we want to go to Satyuga or what we call Svargaloka. If you are in Svargaloka, it is good, very good. But there are also limitations. After that, again, this soul, this jīva, will descend to this earth. Where will it go there? Maybe there is a chance again to become a human and continue your sādhanā, practice, and your meditation, etc. Not in the worldly. Do not attach yourself to the worldly things of this world. It has given again the time. You have not done that far to come to the cosmic Self. Svarga and Naraka. The one who does good deeds goes to heaven, and the one who does not do good deeds will go to hell. Naraka choṭā sīlāk jīvon ke andar meṁ aur manuṣya jo hai, vah satyug meṁ jātā hai. Lekin kahā jātā hai ki svarga kā ānanda lekar ke jo vapas jānā hai, to kahā jātā hai ki hai param pitā paramātmā hai Gurudev, mujhe punaḥ is pṛthvī par āne par manuṣya kā śarīra denā. So that I can pray to the Guru, take his permission, and worship the Lord. O Lord, please make me a part of the Lord. Therefore, it is said that out of 8.4 million different creatures, one is the human. And humans are only one. Other creatures are also one. If there is a cow, it doesn't matter if it is male or female, but all are black or white, grey, high or little. They are all black, white, this, but only that is known as the cow. Similarly, if you have the goat, it doesn't matter which kind of goat, which color of goat, the height or this and that, but it is only that one goat. Similarly, like you have other creatures, and all have the same. For example, we have here one beautiful tree, and that tree we call the neem. And neem has the same fruit, and that fruit will again create only the neem. Nīm kā nīm hī hoga, samajh hai. Voh aisā nahīṁ ki maiṁ bīr lagā dūṁgā. Nīm kā nīm hī hī ug egā, bīr kā bīr, bīr kā bhoj hotā hai. To kitnā hī yug yug tak chalegā? Voh bīja jo hai, voh bīja will remain the bīja. Human will remain the human. But it is said, animals do not know anything, how to do further. Therefore, they have to continue their whole time. How far will you come? How many times were you killing the animals, eating the animals, or doing bad things to other creatures, even the vegetations? When everything is clean, there is no stain. At that time, again, by the grace of Paramātmā, that jīva gets the life of a human being. Jīva to hai, o jīva jo hai, chahe voh śarap ban saktā hai, chahe voh kuttā ban saktā hai, chahe bheṁs ban saktā hai, jīva voh nahīṁ kahatā hai, lekin o jīva ke andar, usko jāne ke liye, o ek parabrahma paramātmā kā hai, o vāpas vahīṁ jānā cāhtā hai. Caurāsī kā cakra means all the 8.4 million creatures are going round and round and round. There is no "no" for humans; there is nothing. Human God has given that I give you all, that's all. Now you can do what you want, but you have to again bring this karma back, and the karma in which we also, in the human life, we have many bad karmas. Now, more or less, husband is not good, wife is not good, children are not good. Not good. Father is not good. Grandfather is not good. Father-in-law is good, that and everything. In his house, there is a ruckus. And that ruckus is because if such a person comes, he will ruin everything. If a ciṅgārī falls in the grass, he will destroy all the grass, vegetables, and the forest. He will destroy the ciṅgārī. So in the same way, humans have to be very clear, very pure, and do not bring that negative energy into our body. So, it is said there was a sound, and sound is the resonance, and resonance is the highest part in the universe, and from that resonance, that's called nāda-rūpa-parabrahma. We can see only our sound, which I am saying, you are saying, it is your voice, it is my voice, it is someone else's voice, it is the voice of an animal. That sound is not visible, color is not visible, but that is the sound. And in that sound, that same Jīva tries to move forward. And that same Jīva, whom we call Svayaṁ Śiva, "Eko'haṁ Bahu Syām": I am one. I am the one. I will multiply. But it is said, who is there? Who are you? Who is saying? You have to come, but how are you coming? There is nothing, no elements, nothing, this, that. So, through these five elements, and within this is the sound. As in space, light, wind, water, and earth. But within this, there are different sounds. It did not say sound. It was only earth, or the space and light, the air, the water, and earth. But without that, that we call nāda, the rūpa of Parabrahman. Āvāj, āvāj. Sound and sound can be we or other? Can we manipulate it in our body? When God has given us, then we have many other kinds of our feelings, our deeds. There is one little story Gurujī was giving, a very beautiful story Gurujī was telling long ago. So I remember today again from Gurujī's story. And it was said that a human being does his own karma. And in order to do that karma, you have to do good or bad deeds. So there was a story in a small village. And in that small village, mostly all were thieves. A small village, inside that village there were only thieves. All of them were thieves among themselves. And that thief was also the leader of those thieves. He was also the leader, the leader. So the leader, who was old, now his life was going to die. That thief used to steal in many ways. And he used to tell all the thieves not to do this, not to do that. The soul is not easy to go out of the body. When the accident suddenly is gone, you are lucky. Yes, but don't do this. Yes, or your good karma, suddenly your soul will go. My disciple, she is a sannyāsī, and she is about 40 years, 42 years, my disciple. They were both twin sisters, and they had a very good life, and they dedicated themselves completely. They have children, and their children are also very dedicated. Now, a few days ago, one of my disciples in Austria, she was about two months, she had some disease or something, and suddenly one day I telephoned. I telephoned her two daughters, her son, and theirs, but she was a sannyāsī. We gave the sannyāsa dīkṣā. So children were standing there, and I was calling suddenly, and they were very sad. They said, "Swāmījī, I think my mother is going, she is passing." I was there, and through this telephone, Skype, they said that she cannot speak, nothing. I think she's going. As soon as she heard my voice on the telephone, she opened her eyes. She smiled, and she looked in my eyes. I said, don't worry, it will be good, everything will be this and that. I, children, was also listening on the telephone, looking. Again, I showed to her again. Her eyes were very clean, pure. There was no pain, nothing. So after a few minutes, yeah, three days, I think, she looked, and I said, "All will be okay. Just close your eyes and relax." So she, she's in Australia, Austria, sorry. And she closed her eyes, and I was here after about five hours, five, six hours. She closed her eyes, and that means she went away, she passed away, we can say. The eye or whatever, she did not suffer. She had no pain, or I mean, the body, some kind of movements or no vomiting, eyes as close as told her, "Close your eyes," and exactly that she said. Her mouth was very nicely like his smile. Morning, our children called me. They said, "Swāmījī, mother is gone." I said, "Yes, I know. I taught her, and she is gone." So, how is the soul going? That is it. Otherwise, we are tortured in the body. The soul has nothing to do. The soul did not do anything. The soul is a soul, always pure, whether from the humans or from a little ant, an elephant, a dog, a snake, or anything. The soul is the soul. Sūrya light is Sūrya light. Water is water, whether it is clean water or dirty water. What is the dirt? The dirt we made. And from that we can filter it, again the water will be pure water. So our soul is there, but we pollute it with our karma, like this, etc. When that thief was sleeping, there were three boys; they too were thieves. So all three brothers said, "Father, father." Those thieves also say, "Father, not father," because father is not a sin. You say, "Father, father is a sin." Why does your child call you a sinner? At least you were born a sinner. Why am I calling you a sinner? That's why you don't call your children sinners. Not a father, but the father. I am not coming to talk in this way. Or mummy, mummy... Prāṇa doesn't go out. Why? He is holding on to it. He is holding on to it. ... Pitā Śrī, āp ke kyā dukh hai? Āp kyā huā, ham kareṁge? Āp dukh pāre ho, to ārām se āp apne śarīra ko dedho, Pratī Māta ko aur āp ke prāṇa ko bhej do. Bhagavān kā nām nahīṁ liyā. To kaha ki, beṭā, maiṁ tumhāre ko ek śikṣā dekh rahā hūṁ. One is that there is a king in this village. He has one prince, but he is so dangerous that he will burn you all alive in the fire. That's why, son, my life is not going. Do I know that he will do this? So what should I do, father? I should cut off his head and bring him back. If I see him, then my death will be cold. So then he said, "Father, I want that prince of that king." He is a very hard boy. He can destroy everything. Even he can burn you in this very life. What to do? What should we do? We are three brothers. Everything we can do for you, Father. He said, "I want to have the head of the prince." No problem, father. We will do it tonight. Very good. So they made all the programs for how they would go and kill that prince. Second, don't listen to any satsaṅga. Don't go to any spiritual people. No satsaṅga from any gurus or masters or the priest or whatever. Who will talk about God and this? Don't listen to anything, because they can be very bad for you. Yes, father, we will do. We will never go anywhere to satsaṅga and this and that. Acchā beṭā, ye bhī bahutā. Lekin, but we have the divine mother, Kālī, and she is always sitting with the bull, kyā kaide, bhais, and she has four hands, and she is our protector. And once, once in a lifetime, she appears in our house. When my great-grandfather died, she came and gave the blessing. My grandfather died, again she came and she gave the blessing to me. And I know when I go, my children, that Śakti would, she will appear. Do all that she said. And she will give you the blessings and give the instructions. But these are three instructions for you. All right, father, we will do all that you said. So, about 10 o'clock at night. That time there were no electricity, no electricity. So they are little Dīpaka. So one sādhu was sitting there and giving nice satsaṅga. And that Rājā, who is there, is sitting there and doing pūjā. And people like you are only that much at that time. Where were humans there? Now humans are like mosquitoes. Many, very much. So, about 30–40 people. And the king was also sitting there, called everyone a blanket. And some ātmā is giving satsaṅga. These three boys, young men, they want to have the promise of the fathers. They went from the back side of the king's house, or what? Palace. Palace. No, no, not Pandal. Palace. Palace. All three, from all three different directions, slowly, slowly did. Thieves, they know how to do it. And the prince was lying there and sleeping. They cut his head, killed him, and put it in a cloth in the bag, one after the other. They went, and the biggest, the eldest brother, had this head on his shoulder. So, one by one, slowly, slowly, they cut. So they said, "There is a satsaṅga. No, where is the way to walk? Go." And then, only a little later. Lamp. If we walk here with shoes, then they will hear us. So what did they do? They took their dhoti and shoes, put them in their cloth, in the dhoti, and slowly they ran away, one by one. The last one, the youngest one, he was also running, and what happens? Kaṇṭā lag gayā. Per me, the thorn. Now, what they said, because the father said, don't listen to any satsaṅga, no good words. Therefore, they put their fingers in the air and run away. One, the second, the third one. The thorn stuck in his palm. How to take out the thorn? So quickly, he took out the thorn and put it back in his ear. But then, when he took his finger out from his ear to take out the thorn, and again, quickly, he tried to put it in his ear, and he did it. But in this time, three seconds, or maybe less, when he was taking the thorn out and again putting his finger in the ear, Swāmījī was sitting there giving satsaṅga. And in satsaṅga, Swāmījī says, "Bhakta, Bhagavān and Devī-Devatāoṁ kī chhāyā nahīṁ hotī hai." He put it on his head and left. He heard that Devī Devatāoṁ kī chhāyā nahīṁ hotī hai. They went there, into the house. The father was lying on the bed, and his eyes were open. My son, when are you coming? And all three came. Close your door. The door was closed. Around about midnight, he may have the father. We are your three sons. We followed your instructions. We did all. Where is that? He is a prince. I have told you about these three points. Keep in mind, this is mud. Here in Jaipur, you can dig very deep mud. So the king's head, the head of the prince, which they shaped up, and so we are in the house, our house inside, deep, two meters deep. Deep and earth again, and gobar kardena and everything. Father died morning. All the whole village and all was very sad. Who killed the king? Who killed the king was have done very, very sad. Mother is crying, this, that, all people. But the king said, "Where is the head of my prince, my son? Nobody." Nowhere. Well, you know, there are two types: there are men and there are women. There are two types. There are spies, men and women both. So the king said, "All the thieves that are among this, call all." They should find out where he is and who killed my son. Otherwise, I will burn you all in the living fire. She said, "I don't know, I don't know, I don't know. All right, see, I want to have within two days my son's head." So, spy, one came, the lady said, "Khamagani, my son, my son, how can I?" They asked him to give the head to someone else. He said, "Give me four days." From where did he get it? But the spies, they are very, very clever. He kept thinking and said that one day an old thief—may it never happen—because of his death, she said, "Give me the time, please, and I do whatever I like." He said, "Do anything, but I want to see the head of my son or his bones." If the police want, they will remove everything else; they won't be able to sleep for 10 years. So she got a very nice buffalo. What do we call them? No, no, what is a buffalo? Buffalo. Very good buffalo, very nice, not very strong but not very wild, not aggressive. Now Śiva did. He made two nice hands from the wood, from the suthār jo hotā hai. To suthār ko kahā ki, baḍiyā mere hāth kī jaise do hāth de banā de. Very nice, one head, nice phukh bana ki chaar haath ho gaye. Ko patta chala ki kya karna hai. Very good. And she herself made from the rubber a big tongue, hanging like this. And with, like, blood on the lips and tongue, and big hair like this. Especially, she brought horses from there. Yes, it has to play. Jab king ne ke diya ki mera bacha jo se isko kisne maar diya, to how and who will bring? Midnight. In one hand, he had a very nice bowl with oil and a thick wick on it, and a dīpaka. Aur ek hāth ke andar meṁ chalwār. Ek hāth se bhais ko pakṛā aur dūsrā hāth se āśīrvād. Midnight. Look how the things are going. It's a very good story. You can find out what is happening here, but it has to. Midnight, she was sitting on the buffalo, and the buffalo was also very strong and very wild, like this. And she went to the door at midnight. She went to the same house where the old man was. God forbid, something must have happened here. God will tell us. God will talk to us. So, the door was opened. As soon as the door was opened, the buffalo came in, and he was standing strong. There was a trident, a lamp, a sword, and the buffalo was held. My children, I am here. You know that. When your generation goes, then I'm appearing and giving you blessings, my children. Don't worry, I know that your father has died. I'm sorry for that. But I am your protector. He said, "Yes, my father said, of course." He said, "Yes, my father said that you come, Divine Mother." My great-grandfather always, yes, I'm coming, was, "Protection, I am protection for you." Then she said, "I will go." But you don't know. Your father didn't say what? What your father said? One of your three brothers has to offer to me, kill me. Come on, quickly. Give me your head. Now, who will say? One said this; the other, who will give? No one wanted to die: the elderly brother, the middle brother, the young brother. Now she said, "Don't make time. I am going." Otherwise, I will chip you three of you. How did she do that? She said, "Son, I know everything." If you want a human body, bring that inside. Just think of me. This divine mother, I am your protector. I have no time, I go. And she pulled the bull towards the door. Youngest brother, the shadow. And my father said, "The Devī has no shadow." The youngest brother, very full of the power, said, Mahātmājī had said that the Devī is not a shadow of the Devatā. He saved everyone with one word. What did he do? He did not open the door. And that sword was in his hand; he pulled it out of the Devī's hand. And the Devī said, "Hare Om Tassa." And put him also in the heart. And all these people, they have their little village. He called all, and everybody talked. Many kilos of meat. Hari Om. I don't even have a leaf. Blood thak nahī. Hau gayā kā mukāmalā? Yes. To kahā hai? Kehne kā matlab ye hai ki this is like that. One word of the great saint can protect your life. Protect all. Therefore, don't think, don't say that Mahāpuruṣa, the great saint's voice, whatever is given, he will tell you hard words. But that means it is a blessing for you and protection for you. Therefore, the yuga, how it comes, and how Śiva has given the creation with this. Ātmā, the jīva is still there, but it was in the brain, the mind. So that is what we call annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. The mind has the power to bring everything everywhere. Everything is in that brain. So with this, we have to practice a Brahmārī Prāṇāyāma. Brahmārī Prāṇāyāma says we can purify all kinds of tensions and negative vibrations from the brain. So yoga is that which is one of the best for all creatures, but not only āsanas and prāṇāyāma. So Maharishi Muni, through the world, and this is the word: "śabda sanai merī jātrā herī dujan me āvedai, śabda sanai." Wo śabda jo hai, āp kaise kahoge ki śabda me power nahīṁ hai? Are you aware of that? So, whatever is on the basis of Vāśiṣṭha Yoga, God bless you! So, who went there? Who went there to feed the mother and father? Who was that? Śravaṇa. Śaravaṇa, Śaravaṇa,... He was going from here only. From where? The mountain in front of Jaipur, after going there, Saravan's parents said, "Stay here only, and we will go further later." When he went, one day he said, "I cannot go, I will take you everywhere." Then he said, "What did his parents say to him?" It's okay if you don't take me, then don't take me. But son, go a little further from here. Then we will rest at night. The sun has set. Even then, you will do such a thing that you will take me half a kilometer and then leave me. There, where the land under his feet was such, he told his parents, "I will go if you give me money or something else. I will not do you now." Then the father said, "Where are you?" That is in front of this place in Jaipur. So, take me a little further. As soon as he went back inside the mosque, he came back and said, "Father, how did it happen in my mind that I will not serve you?" He was Sarvarāja, he comes in the Kathā, isn't it? Didn't you hear? Is it correct or not? So, in the same way, he went to his father, the king Daśaratha, he went on the hunt, and at that time, there is no need to tell you the whole story, you all know it. Śabda, śabda bheda, so what is that? Triśūla? No, not triśūla. Dhanuṣa. So once you say it, or there is a sound coming from somewhere, you have to leave it there. So it will go there itself. Even if it is from there, then it will leave it and go and reach there. Śabda. Śabda hī āme jindī se rakh saktā hai, aur śabda bhī āmare ko mār saktē hai. Isi liye tol karke bol. Each and every word that you are talking, you should measure it in your heart and then say. Otherwise, slowly, slowly, someone will talk to you. And you know this, how what they call these thieves? And this, wow, that... What? What he now? What he said: he took the buffalo that Śakti ate. So he, how slowly, slowly... He did this. He took you in his heart, but after that, he started putting it in his heart, but in our mind, there was a word of a great man in his mind, that there is no difference between God and Goddess. And in that, there was no difference between God and Goddess. And God and Goddess could walk on the ground. They could walk on water, or they could walk in water. And in the mountains of the Himalayas, our God and Goddess used to walk in the mountains. So there are many things that we, yoga, so that's what I'm saying, that everything, what miracles happen, is coming through the yoga. But not asanas and pranayamas, that it's very good. But yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi. These five are based on yoga. But yama, niyama, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi are based on yoga. So yoga, yoga is the same as Mahāpuruṣa and Śiva. So how did Śiva come? I always tell you that many times you say that a bird has a bird. So, was the egg first or the bird first? We stop there. Did Indra come first or the bird first? So Indra and Pārvatī came together with Śiva. He is Śiva, Svayaṁbhu. That's why he made two of one. Śakti and Śiva. So, Aṇḍa and Jīva are both with him. He is the one who does it. Tomorrow, when the time is right, we will make him sit ahead. I have to speak a little bit because the people are, my all bhaktas around the whole world, now. This is my Swāmījī video. So, I have to speak a little bit up and down. I know you know everything, you hear everything, and I wish you all the best and give you many blessings, much love with protection. Go ahead, practice your sādhanā, your mantras. See you tomorrow. Satguru Swami Madhavānandjī Bhagavān Kī Jai. Om Tryambakaṁ Yajāmahe Sugandhiṁ Puṣṭi-Vardhanam. Urvārukam Iva Bandhanān Mṛtyor Mukṣīya Mā'mṛtāt. Om Śāntiḥ Śāntiḥ...