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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 merely sitting to perform āsana or prāṇāyāma, or closing our eyes. There are many different kinds of yoga, and we must understand that yoga is the creator of everything. Even what we call Śiva declares, "I am the one, and I will multiply myself into many, many things." Through what means? That is the great question. Śiva does not suddenly appear. Śiva itself is the five elements: space (ākāśa), fire (tejas), air (vāyu), water (jala), and earth (pṛthvī). These five elements reside within the infinite space, Ananta. If we wish to understand and achieve this, what is our goal? To become one with the cosmic Self. Not only that, we aspire to reach Satyuga or what we call Svargaloka. To be in Svargaloka is good, very good, but even there are limitations. After that, again, this soul, this jīva, will descend to earth. Where will it go? Perhaps there is a chance to again become a human and continue your sādhanā, practice, and meditation. Do not attach yourself to worldly things. You are given time again because you have not yet progressed far enough to reach the cosmic Self. The one who performs good deeds goes to heaven, and the one who does not goes to hell. Narak chora silāk jīvon ke andar mein aur manuṣya jo hai, wo satyug mein jātā hai. Lekin kahā jātā hai ki swarga kā ānanda lekar ke jo vapas jānā hai, to kahā jātā hai ki hai param pitā paramātmā hai Gurudev, mujhe puna is pṛthvī par āne par manuṣya kā śarīr denā. So that I can pray to the Guru, take his permission, and worship the Lord. O Lord, please make me a part of You. Therefore, it is said that among 8.4 million different creatures, one is the human. Humans are only one kind. Other creatures are also each one kind. If there is a cow, it does not matter if it is male or female, black, white, grey, tall, or short. They are all cows. Similarly, a goat is a goat regardless of its type, color, or size. It is the same with all creatures. For example, we have a beautiful tree we call the neem. The neem has the same fruit, and that fruit will only create another neem tree. Neem kā neem hī ug egā, bīj kā bīj, bīj kā phal hotā hai. So how many ages will it continue? That seed will remain the seed. A human will remain a human. But it is said animals do not know how to progress further. Therefore, they must continue their cycle. How far will you come? How many times have you killed animals, eaten them, or done bad things to other creatures, even vegetation? When everything is clean, with no stain, then again, by the grace of Paramātmā, that jīva receives a human life. Jīv to hai, o Jīv jo hai, chahe o śarap ban saktā hai, chahe o kuttā ban saktā hai, chahe bheṣ ban saktā hai, Jīv o nahī̃ kahatā hai, lekin o Jīv ke andar, usko jāne ke liye, o ek parbrahm paramātmā kā hai, o wapas wohī̃ jānā chāhtā hai. The cycle of caurāsī means all 8.4 million creatures are going round and round. There is no "no" for humans; there is nothing. God has given humans everything. Now you can do what you want, but you must bring the consequences of your karma back. In human life, we also have many bad karmas. More or less, the husband is not good, the wife is not good, the children are not good. The father is not good, the grandfather is not good. The father-in-law is good, and so on. In his house, there is a ruckus. That ruckus exists because if such a person comes, he will ruin everything. If a ciṅgārī (spark) falls in the grass, it will destroy all the grass, vegetables, and the forest. In the same way, humans must be very clear, very pure, and not bring negative energy into our bodies. It is said there was a sound, and sound is resonance. Resonance is the highest part of the universe, and from that resonance comes what is called nāda-rūpa-parabrahma. We can only perceive our sound, which I am saying, you are saying—it is your voice, my voice, someone else's voice, or the voice of an animal. That sound is not visible, its color is not visible, but it is sound. Within that sound, the same Jīva tries to move forward. That same Jīva, whom we call Svayaṃ Śiva, declares: "Eko’haṁ Bahu Syām"—I am one. I am the one. I will multiply. But it is asked, who is there? Who are you? Who is speaking? You have to come, but how are you coming? There is nothing—no elements, nothing. So, through these five elements, and within them, is sound. As in space, light, wind, water, and earth. But within this, there are different sounds. It was not said to be sound. It was only earth, or space and light, air, water, and earth. But without that, we call it nāda, the rūpa of Parabrahman. Āvāj, āvāj. Sound—can we or others manipulate it within our body? When God has given it to us, we have many other kinds of feelings and deeds. There is a little story Gurujī told long ago, a very beautiful story I remember today. It was said that a human being performs his own karma, and to do that karma, you must perform good or bad deeds. There was a story in a small village where almost everyone was a thief. Inside that village, there were only thieves among themselves. The leader of those thieves was also old, and his life was coming to an end. That thief used to steal in many ways and would tell the other thieves what not to do. The soul is not easy to release from the body. When an accident happens suddenly, you are lucky if the soul departs quickly due to good karma. My disciple, a sannyāsī about 40-42 years old, was one of twin sisters. They had a very good life and dedicated themselves completely. They have children who are also very dedicated. A few days ago, one of my disciples in Austria had been ill for about two months. Suddenly one day, I telephoned her two daughters and her son. She was a sannyāsī to whom we had given sannyāsa dīkṣā. The children were standing there, and when I called, they were very sad. They said, "Swāmījī, we think our mother is passing." I was on the telephone via Skype. They said she could not speak; they thought she was going. As soon as she heard my voice on the telephone, she opened her eyes, smiled, and looked. I said, "Don’t worry, everything will be good." The children were also listening on the telephone, looking. Again, I showed myself to her. Her eyes were very clean and pure, with no pain. After a few minutes—I think three days—she looked, and I said, "All will be okay. Just close your eyes and relax." She was in Austria. She closed her eyes, and after about five or six hours, I was here. She closed her eyes, which meant she passed away. She did not suffer; she had no pain. The body had some movements, but no vomiting. Her eyes closed as I told her, "Close your eyes," and exactly that happened. Her mouth was set in a nice smile. In the morning, the children called me and said, "Swāmījī, mother is gone." I said, "Yes, I know. I taught her, and she is gone." So, that is how the soul departs. Otherwise, we are tortured in the body. The soul has nothing to do; the soul is always pure, whether from humans, a tiny ant, an elephant, a dog, a snake, or anything. The soul is the soul. Sūrya's light is Sūrya's light. Water is water, whether it is clean or dirty. What is the dirt? The dirt we created. From that, we can filter it, and again the water will be pure. So our soul is there, but we pollute it with our karma. When that thief was sleeping, his three sons—who were also thieves—came to him. They said, "Father, father." Those thieves also say "father," because father is not a sin. Why would 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... The prāṇa does not go out. Why? He is holding on to it. Pitā Śrī, āp ke kyā dukh hai? Āp kyā huā, hum karenge? Āp dukh pāre ho, toh ārām se āp apne śarīr ko dedho, Pratī Māta ko aur āp ke prāṇa ko bhej do. Bhagavān kā nām nahī̃ liyā. So he said, "Betā, main tumhāre ko ek śikṣā dekhā jātā." 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 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 it 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. We can do everything 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 plans for how they would go and kill that prince. Second, he instructed: don’t listen to any satsaṅg. Don’t go to any spiritual people—no satsaṅg from any gurus, masters, priests, or whoever talks about God, because they can be very bad for you. "Yes, father, we will do. We will never go anywhere to satsaṅg." "Achā betā, yeh bhī bahutā. Lekin, but we have the divine mother, Kālī, and she is always sitting with the bull, kyā kaide, bhaisa, 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, around 10 o’clock at night—a time with no electricity, only small dīpak lamps—a sādhu was sitting there giving a nice satsaṅg. The king was sitting there performing pūjā. There were about 30–40 people; at that time, humans were not as numerous as mosquitoes are today. The king had called everyone. Some ātmā was giving satsaṅg. These three young men, bound by their promise to their father, went from the back side of the king’s palace. All three, from three different directions, moved slowly. Being thieves, they knew how to do it. The prince was lying there sleeping. They cut off his head, killed him, put it in a cloth bag, and left one after the other. The eldest brother carried the head on his shoulder. They moved slowly. They said, "There is a satsaṅg. No, where is the way to walk? Go." A little later, they saw a lamp. If they walked with shoes, they would be heard. So they took off their dhotis and shoes, put them in their cloth, and slowly ran away one by one. The last one, the youngest, was also running when a thorn (kaṇṭā) stuck in his foot. Because their father said not to listen to any satsaṅg or good words, they put their fingers in their ears and ran away. The thorn stuck in his palm. How to take it out? Quickly, he took out the thorn and put his finger back in his ear. But when he took his finger out to remove the thorn and quickly tried to put it back in his ear—a matter of three seconds or less—Swāmījī was sitting there giving satsaṅg. In the satsaṅg, Swāmījī said, "Bhakta, Bhagavān aur Devī-Devatāon kī chhāyā nahī̃ hotī hai." He heard that: "The Gods and Goddesses cast no shadow." He put it on his head and left. They went into the house. The father was lying on the bed with his eyes open. "My son, when are you coming?" All three came. "Close the door." The door was closed. Around midnight, he asked, "We are your three sons. We followed your instructions. We did everything. 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 had shaped—they buried deep inside their house, two meters deep, covering it with earth and gobar. The father died in the morning. The whole village was very sad. Who killed the king? Who killed the prince? It was a very sad event. The mother was crying, and all the people were mourning. But the king said, "Where is the head of my prince, my son? Nowhere." Well, you know, there are two types: men and women. There are spies, both men and women. So the king said, "Call all the thieves among us. They should find out where he is and who killed my son. Otherwise, I will burn you all alive." She said, "I don’t know, I don’t know, I don’t know. All right, see, I want to have my son’s head within two days." So a spy, a lady, came and 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 are 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 time, please, and I will 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? Buffalo. A very good buffalo, not very strong or wild, not aggressive. Now Śiva did. He made two nice hands from wood, from the suthār (carpenter). She told the carpenter, "Baḍiyā mere hāth kī jaise do hāth de banā de." Very nice, one head, nice phūṅk (blow) made it so it had four hands. It became known what to do. Very good. And she herself made from rubber a big tongue, hanging like this, with what looked like blood on the lips and tongue, and big hair. Especially, she brought horses from there. Yes, it has to play. "Jab king ne ke diya ki merā bachā jo se isko kisne mār diyā, to how and who will bring?" Midnight. In one hand, she held a very nice bowl with oil and a thick wick—a dīpak. With one hand, she held the buffalo, and with the other, she gave blessings. Midnight. Look how things are going. It’s a very good story. You can find out what is happening here, but it must be told. At midnight, she was sitting on the buffalo, and the buffalo was very strong and wild. She went to the door at midnight, 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 opened, the buffalo came in and stood 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 appear and give you blessings, my children. Don’t worry, I know 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 said, 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 would say? One said this; the other, who would give? No one wanted to die: the eldest brother, the middle brother, the youngest brother. Now she said, "Don’t waste time. I am going. Otherwise, I will kill all 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. The youngest brother remembered the shadow. And my father said, "The Devī has no shadow." The youngest brother, full of 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 he put it also in the heart. And all these people, they had their little village. He called everyone, and everybody talked. Many kilos of meat. Hari Om. I don’t even have a leaf. Blood thak nahī̃. Hau gayā kā mukāmalā? Yes. So what is said? 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 the Mahāpuruṣa's, the great saint’s, voice—whatever is given, he will tell you hard words—but that means it is a blessing and protection for you. Therefore, the yuga, how it comes, and how Śiva has given creation with this. The 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 must practice Brahmārī Prāṇāyāma. Brahmārī Prāṇāyāma says we can purify all kinds of tensions and negative vibrations from the brain. So yoga is one of the best practices 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 nahī̃ 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 speak, 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, through yoga... So that’s what I’m saying: everything, what miracles happen, is coming through yoga. But not merely āsanas and prāṇāyāma, though they are very good. But yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi—these eight 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 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, Svayaṃbhu. 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...