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Part 1: Oneness Under the Tree: A Discourse on Prāṇa and the Spiritual Path Good morning, all dear brothers and sisters, all bhaktas, spiritual devotees — in the name of our paramparās, and we are all on that path. I am on the path, you are on the path, we are on the path. Each of us is aware that everything we see is within our whole body — our body, our mind, our thoughts, our feelings. And so, as it is, we always bow before our holy paramparās and ask them to bless us. We are more or less still in ignorance; we do not know everything. Yet we are together, and so we always sing those mantras. The first is our paramparā: Siddhī Pūrṇārāyaṇa Bhagavānakī, Devādideva Deveśvara Mahādeva, Satguru Svāmī Madhavānandajī Bhagavānakī, Alakhpurījī Mahādeva, Satyasanātana Dharma. And today, Bhagavān Śrī Kṛṣṇa. It is Śrī Kṛṣṇa. We bow down, we pray, we feel, and we ask God to protect us, bless us, and bring us to the Supreme. Oṁ Namaḥ Siddhi Prasād. Mahāprabhujī Nārāyaṇa, Oṁ Namo Śrī Prabhujī, Ham Sab Dās Prabhusaraṇa Paraṇaṁ, Ham Sab Dāsa. And I would say, all who are here, all of you are in anuṣṭhāna — everyone, according to your capacity, doing something — but we are in oneness. Do not think that I am higher. Others may say that we are still lower. We are neither heavier nor lighter, not lower and not higher. We are one under this tree. Look up once at this tree. Everyone, please see all the leaves and flowers and everything of this tree. This tree is like our mother, giving us immense energy and happiness. Similarly, our anuṣṭhāna. But there are different techniques; some have still not learned, and some are learning. Yet it is like this: we are all sitting in one train. One may be in first class, second class, general class — but the wheels of the rail are rolling equally, and all will come to the same platform. Then they will go in everyone’s different direction. Again, we will come to that train. From different paths, we are coming back into that oneness. And we will go again for our service, our work, in different directions. And again, we will come to our house — different, a nice bed, everything — but equally, on one hand, it is said, sleeping. So now we are all in the sleeping. Some will dream; some will not sleep — we are waiting, perhaps taking some tablets. But it is the same thing. So, we should understand, and we should not make differences among all our bhaktas, all our brothers and sisters. When we are traveling on that rail, the driver in the front will bring us to our destination. But if someone jumps out, that is not the driver’s mistake. That is why we are all one humanity. You all have the same path; you all have your masters — or God. Understand. And if we say, "My God is good and theirs is not good," then those are confused ones, or they are negative. God is God. A train is a train. Water is water. Perhaps, at night, we will go through each chakra, and I will tell you which room, where, which letter, and what it is. You have knowledge, and I have that knowledge — but what I know and what you know, we have only a little. It is like one very big water drum. You know the very big drum? At a station? Like a water dam — a water well. This well is deep, but the water is only about two meters deep. Sometimes when there are heavy rains, it means four meters in height. How much water is inside? Not very much. Now, that is our capacity. You also know about chakras and everything; I have my... Now, some who did not want to come to that one path try to take something out. But when the water is no longer in the tank — that means prāṇa is gone; it died. Because there is no water, yet we have the source of the water, and we do not know from which side it is coming. But as much water as we take out, it will always stay two meters high. That is the source. Now, you all, my dears, you have the book Hidden Powers: Kuṇḍalinī and Chakras, which you read. Again you read, and again you will read — always even from one chakra, it is the source of that knowledge or that prāṇa, constantly, every chakra. And also me. Perhaps I have a little more than you. Now, the difference between you and me: I have the water from the same well. And because you are with me, connected to that well, water will come. One day you will go away — it is gone. So this source of energy, prāṇa, is the same water, whether you are on your first day or for your whole life. The water is coming, pure... And where is the mother? In her breast. And now you have to come, or cry, to come to mother’s breast. You drink and you drink; it is fresh and good. The milk you may have preserved from different animals — from the cow, crab, buffalo, goat, etc. Yes, that milk. But still we talk of separation, and then again we are giving to others. How long? How long? And we are the children, and we are drinking the milk of the Mother Earth. Time will come; then we will make some other water well again. So this is exactly our anuṣṭhāna, what we are doing. Do not think outside. You should become Ānand. Now you are going through all your different nerve systems — Vajranāḍī, all the nāḍīs. In each nāḍī, there is a flow. And we grow — all these branches, everything. So Mother Earth and all vegetation, we are also humans. If we understand now what is my path? Then that is the great. And we will all go again. It is happening. Each and every leaf is going away. They will not be coming together anymore. But they know that one day they will merge into it. There is one poem I have told many times. Do you know which one? Yes? Just say yes — even inside, you can say yes. Even in that jar, you can say yes. We only have three days left. You will come home, and your husband will ask you what it was like, and you will be like this. So there should be strength in you. So we are all like the leaves of a tree. These leaves — this tree is a mother. The tree is like a mother. And the milk, the source of our mother, comes through the roots. In the Bhagavad Gītā, this is written exactly. So we all are leaves, children of mother, this tree. But we will become old, turning yellow. Then the wind comes. Mother tries to hold on, but a strong wind comes, and all the leaves will fall down. Where will you go? What will go? Month after month, the mother will say, "My children, where are you?" Then the mother prays, and again the children are coming. It is a beautiful poem. At least you can listen. If you don’t speak, then listen. It says: Patatu tadalasi, legāyī pavan udāī. The leaves from the branches of the tree fall down, and the wind came and carried that leaf far away, where it fell somewhere. So these leaves will go, but prāṇa is there, and that prāṇa will come back. And someone lost in negative thinking — therefore we should always think good and positive. If somebody tells you something bad, say, "Please, I’m not here for you, thank you." That anuṣṭhāna, that prāṇa, the chakra work is going on. And you know, all that — these are the three nāḍīs, the three nerves, whatever you say: Iḍā, Piṅgalā, and Suṣumṇā. These are what we call our nostrils — the left nostril and the right nostril — and connected with that, the paramparā is called, which one? ... And they all come together again. These three nāḍīs are very strongly connected to our brain. We know that many of us have problems — often we have brain problems. Including our eyelids, our ears, our nostrils, and our mouth — all that we have is connected to the inner functions of our brain. Further, of course, the gods — they are all the doctors, surgeons, and you know, if surgeons and doctors want to learn, it takes many years, not just two or three: first learning to become a doctor, then learning exactly what it is. Slowly, slowly, you become a good surgeon. But what do they do? When someone dies, in some countries they take the body to the surgeons for study. In other countries it is different; they ask, "Can we take this body for our study?" Then they freeze it and apply certain chemicals. And from the hair to the skin, one after the other, they learn what is in the body — which nāḍī goes where. There are many doctors here — doctors like Dr. Vera, and she’s laughing. Swamiji doesn’t know everything. But when I speak about yogic science, what will I say to her? Please, okay, everybody — so many doctors we have. But what I am telling is on my way: I experienced it, I got something. Long ago, about thirty years or more, I had a procedure — it wasn’t an operation — on my heart. From the thigh, they put a needle inside my heart, and suddenly the needle was in my heart, and I didn’t feel anything. The first time I was also nervous, but the nurses were very nice. The doctor is okay, but the nurses are nice. They tell you it’s good, and it’s okay. And the doctor comes; everything is done with nurses. Then you know that going to the heart, it came out again. So, where is my thigh? What do we call that part? My thighs. So it went in, it went out — hurry home. But I said, "Doctor, I did not feel anything." He said, "Because I am a doctor." So you need doctors who are learned, who know. And if you have a doctor who has only studied a little, they are still learning, even for the needles. And it was again — in medicine, it always goes further, always better than before. And now they put it here from the wrist. From this wrist here. I was angry once: a nurse said to the barber, "Take the hair away from Swamiji." I said, "OK, only till here." He said, "No, no, dress out." Sorry, but it was in South India. He saved me completely until here. Otherwise, I didn’t have so much hair on my stomach. And in Vienna, I had anesthesia four or five or six times. So let’s say here went a needle — not a needle, but a catheter. I was looking at the picture; it was going in and out automatically, where it should go and where not, while the doctors worked in the heart. I think you should not have fear. If there is a problem, then say, "Doctor, please do something." Do not be afraid to tell the doctors. No, doctor, give me medicine — that’s enough. Part 2: The Yogic Body, Devotion, and Karma Yoga Everything is good. All surgeons, all doctors, they truly do their best. Sometimes something can happen; otherwise, nurses and doctors would never do anything wrong on purpose. Perhaps some do, but we don't know. Similarly, in our whole body, that is exactly what we saw yesterday in yoga, or on the screen. You see, long ago, the first operation was on the brain, and it took place in India, in a doctor's hospital there, exactly like that, and without painful intervention. It is written in a book, with all the details of when it happened. And the doctor of doctors is a yogī. In yoga, they also work through the nervous systems. In our systems, we are now engaging what we call the Kuṇḍalinī. And in Kuṇḍalinī there are only these: Iḍā, Piṅgalā, and Suṣumṇā, that is all. They follow a path like a serpent. So the prāṇāyāma that we are doing—everyone is doing good prāṇāyāma—but when you become a surgeon, a yogic surgeon, then you must sit in anuṣṭhāna and concentrate there. Prāṇa, not too long, not too much. From which side to where, and all that. So if you think that doing it long will yield results, there will be no result, or the result will be wrong. Similarly, everything is contained in that, in our book. And there is a book, this one about Swar Yoga. Swar Yoga was very much about Holy Gurujī, Mahāprabhujī, and Devpurījī, who are, of course, beyond our thinking. But not only that—they are sādhanā or something, but they have been through this body, and this body of ours is a universe. If we go within ourselves—I told you last time, but I will tell you again—within ourselves, we are looking out. That means we are lost. We are like a dry fruit that falls to the ground. But we are beyond that. We are inside, yet we do not know it. And even if we do know, we don't want to act on it. When should we drink, and when should we not? When and how much? This is very, very important. We have those yogīs who are practicing even at home; they are going to eat. Do you know that booklet from Holī Gurujī's disciple? I am here. So he said, "Who will come? You can give me mantra." Gurujī said, "Wait, he will come." It happened like that, and you have that little booklet, yes? It is written in Hindi and English, exactly. Do you have somebody? Yes. You must bring this book again. That is because at that time there were no telephones like this. He was writing letters to me. And there was a letter written also from Gurujī, and he wanted Gurujī. Every letter he wrote—by that merchant—and what he was asking, I cannot recall, and what happens. He was a devotee of Kṛṣṇa and Rāma. Oṁ, Hare Kṛṣṇa and Rāma. So he always said Kṛṣṇa. That is the story throughout the book. You might think that Swamijī is joking. After receiving the mantra, he saw Kṛṣṇa. But Kṛṣṇa is very restless. I cannot concentrate, Swāmījī. I am not here. There is a Gurujī there. Well, what should I do? So Holī Gurujī said, "Tell Mahāprabhujī. It is not my duty. Maheśvarānanda is not here. But please tell, what is that?" So Holī Gurujī said, "Tonight, early morning, Mahāprabhujī will come. And Kṛṣṇa will come." And the truth? Either the person was lying, or perhaps I was lying. So Mahāprabhujī came, and Kṛṣṇa came. Mahāprabhujī said to Kṛṣṇa, with his finger like this—Holy Gurujī, Mahāprabhujī said—"Sit down. Let him meditate and learn what from him? Who?" Mahāprabhujī said to Kṛṣṇa, "Kṛṣṇa, you should learn from this bhakta." And there are many, many things like that. At the end, there was a friend. An old man, about ninety years old, was a friend of that other man. Both of them used to go every day to the Kṛṣṇa temple in Jaipur. Now he cannot go because he is so old and dying; he lies in a sickbed. But he called his friend, the Gurujī's disciple, and said, "Please bring me to Kṛṣṇa's temple." But you cannot. So he said to Gurujī again, "Please, Gurujī, what should I do?" Gurujī said, "Do not disturb me always. I am also looking." Namaste, Mahāprabhujī. It is written in the letter. So he goes there, and Gurujī said to him, with his hand, look at this person lying on the bed, with his palm. And he looks there. And Mahāprabhujī said to him, "In this palm, just saw him, over him. And see Kṛṣṇa on it." Now, did this old man lie, or was it real? His whole family knows. And similarly, when he passed away, what kind of miracles were there? So, my dear, it exists. We should have confidence, become complete. Otherwise, you are talking negatively about this, negatively about that—everything. This book will save you, and we will write more again. Everybody should have this. Some people say, "No, it is nothing, but still I am living, and Gurujī is now in Brahmaloka." That is a joke. We are all in Corona. We are all positive, and they are all negative. Who? We are in negative? No, we are positive. But not in Corona. We are in Ānanda, in such a way that this is learning, feeling, confidence. And many times, some will attack you, just as all birds, cows, or animals are here peacefully, and someone comes, bites them, and carries them away. My dear, there are three nāḍīs: Iḍā, Piṅgalā, and Suṣumnā. And another one is called Vajranāḍī, and Vajranāḍī is an iron stock, a very good stock, a very strong nāḍī. You know now, a German lady—they don't have a prime minister, but a different title—and they call her the Iron Lady. Yes or no? If not, go and ask her. So, well, Germany is a small country compared to India. Yes, but she came there, and she is also like that; everyone came and said, "Yes, yes, she is a very powerful girl." But when she comes to India, she directs everyone around her to agree with her. And the Brits also had such an iron lady. Do you know what they called her? The Iron Lady. So you are iron. Yes, you understand? What happened? Did you do something? So you are humble, spiritual, great, and like iron. What does iron mean? My sādhanā, my path, my Guru, my techniques—no one can break them. And so we are all here together. Some will be in anuṣṭhāna, and some will only be karma yogīs. I can tell you, a karma yogī will be the highest. You are getting this step by step. Why? Because karma yoga, karmasu kauśalam. Yoga karmasu kauśalam—when you practice yoga, karma yoga is the highest one. What kind of karma? Any kind of service: someone sitting beside you, and your glass of water is empty, and a girl or boy sitting about five meters away comes, takes the glass, and—while another person is sitting right beside you and always notices the glass is empty but just looks, the one far away doesn't ask, "Can I bring you water, please? I will bring water for you." That is karma, karma yoga. Karma yoga śukhoṣaṇam, the third chapter of the Bhagavad Gītā. Read it again. You will not find any book like the holy Bhagavad Gītā. Can you send a single letter? You can turn to the other side. Then, definitely, you can do it. But then it looks like we have one tooth pulled out. That is gone. Somebody will put it in. But it is not that. That is not a real one. So, my dear, our sādhanā, our anuṣṭhāna which you are doing, is good. Everything is good, but what is it? It's not a bug, but everything is good. He said, "I have everything for you. Everything." But. Oh God. What is 'but'? It's not here. I can give it to you. I'm not talking about you, okay? And there are also other people in that, which can be called politics. Tomorrow. Tomorrow. You bring it, I will give it. He said, "What? Oh, you come, my secretary will talk to you. No. Go out." You know that everywhere it is like this, you know? So that is not good. We are all brothers and sisters, and I am equal to you. And you know, if I am like a balloon going up, how long will it stay? It will burst. Where is it? Where is it? So let me down, let me down, please. I am walking on the path with you. Sādhanā will be our sādhanā. So Gurujī sang a beautiful bhajan. Gurujī spoke a beautiful bhajan. Om Śānti. Om Śānti. Om. My dear ones, today is the day of Bhagavān, God, Brahman, Kṛṣṇa. Kṛṣṇa, you know, the whole universe and the whole globe—we all know about Bhagavān Kṛṣṇa. And you know, when the yugas come again, it was a very hard time, and then Kṛṣṇa appears. If we make some video, you will see what the Kali Yuga was like. So at midnight, Kṛṣṇa was born. And mostly, all people around the world who believe in Bhagavān Kṛṣṇa today will only drink water, that's all. Of course, if you have a problem, diabetes or something, you can eat. But until midnight, no. After that, when Kṛṣṇa was born, we perform pūjā, and then we have His cradle. You say, "My Kṛṣṇa is here." So this evening, we will do it very nicely. There are some girls and boys doing it; they have been preparing the whole day until now. After that, we have prayer, then we have something to eat: prasāda. And then, Kṛṣṇa Praṇām. You know that everywhere, it is like that. I don't know exactly when Bhagavān Jesus was born—you may know—but at least we worship very nicely, whether as Bhagavān Kṛṣṇa or Jesus. Every country is different. Australia wants a very hot day so they can go to the ocean. Here we want white snow completely, and on the other hand, we wish for a white Christmas, so everything is snow-covered. That's it. So there is spirituality, but some people don't believe in it. Then, at least we give them good food, so they say, "Oh, okay." Everywhere it is like this. So this evening, please: at the time, I will give the lecture already at seven o'clock, then prayer, and then it will be Bhagavān Kṛṣṇa's day. Afterwards, we will distribute the prasāda. I did not tell you yesterday or the day before yesterday that we should fast. So, anyhow, next time we must have confidence. There are so many, many spiritual days. Wish you all the best, and good lunch. Anyhow, we had breakfast, so we will eat lunch also. And after lunch, we will say we are tired, so we eat dinner. Otherwise, thank you very much. All the best. Dīp Nār Bhagavān. Dev Purīśaṁ Mahādeva. Sat Guru Swāmī Madhavānandjī Bhagavān. Sat Sanātana Dharma. Om Śānti. Om Śānti. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam Urvārukamiva Bandhanān Mṛtyormukṣīya Māmṛtāt Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam Urvārukamiva Bandhanān Mṛtyormukṣīya Māmṛtāt Oṁ Tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt... Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam Urvārukamiva Bandhanān Mṛtyormukṣīya Mā’mṛtāt Oṃ Śāntiḥ, Oṃ Śāntiḥ, Oṃ Śāntiḥ.