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Part 1: The Jīva Within the Globe: A Night of Reflection on Oneness and Meditation Śrī Dīp Nārāyaṇ Bhagavān Kī Devadhī Dev Dev Purīṣa Mahādev. Kī Mādhāvanāñjī Bhagavān Kī Alakhpurījī. Mahādev Kī Satya Sanātana Dharma Kī. Good evening, all my dear sisters and brothers in Vienna, Austria, and many other countries. Some of you are sleeping, some are awake, and some are at midday or midnight. Yet this science has made us wakeful at all times. We can be anything at any moment; we can do everything—sleeping, running, swimming, practicing yoga, day or night. Meditations, walkie-talkies, everything—what a science! The whole of science has enveloped our earth. And that earth, which includes the ocean, is the whole globe—ocean and land, everything. In this, there is something very important and deeply spiritual, or perhaps not, but there is one day—and that is our Gurudev, Swami Mādhavānandajī Bhagavān. He said, "One in all and all in one," meaning throughout the entire globe, both land and sea. In this immense globe, how many jīvas are there? Jīva means the soul. In our own body, how many jīvas exist inside? We, as human beings, how many persons are we? How many lives are living in our body? And their inner core can pour forth very much more—good things, or it can hold bad things. We do not know how much. Many times I have said, a drop of water is so very fine because this water is what God has made. And water is very exalted, very high. It rests on the earth, but the earth is different, while water stands very high, yes? Yet that vast ocean—God can create this. It moves very subtly, and it rises above us; the sky, immensely wide, immensely distant, and for us it is like nothing. When we travel by aeroplane, we fly through very heavy clouds, but the plane moves comfortably and reaches its destination. And within, there are so many living beings—also in the aeroplanes, through the aeroplanes. Now, I was thinking about something yesterday. I was pondering many different things. But at the same time, then after, I said, "Oh my God, I can’t," yet I went to sleep. And there it was—our ātmā, our jīvātmā, this paramātmā, mahātmā, vajīvātmā—in all, one by one, in and in, out and in. And this we do not know. We do not know. We are all in this single globe. And in that globe, we are living this life, we exist. We do not want to go there; we want to expand. But we explode, and that will not be. It comes back again. That night, it was something like this: if we want to hold on here, it is very good, but it is expanding there. It is already there, yet they all come back together again, just little things—like something sometimes sticking to fingers, from these fingers to this finger, from this finger to that thing, the whole globe. So this globe—we have water and earth and globe, all this river—no, not river, the ocean. And that too is like a globe, and that we do not yet know. Yes, humans have sent immense efforts, maybe to the moon or even further. Yes or no, we have to say yes, yet still. Is there life, the jīva? And if the jīvā, we jīvā here, we are here, and we keep coming back again. So we do not have the power to go beyond it. We know the five elements, and all five elements are within our globe. It expands. It is not like that; it is very… As far as we go somewhere, expanding, but again it returns. So we think, "I am going and going," but we are merely going elsewhere. Just as we fly from here to Austria or to Australia, it is not like we think. Now, how are we moving like this, our aeroplane, or what is it like? We are going up and up. We think we are high, yet we are descending again. My God, my aeroplane is on the right. Yes, we are sleeping here, and elsewhere the aeroplane is on the other side. In that way, it is there, and in that way we do not know. This Jīvātmā, Jīva, is that most beautiful, very good living essence, and we cannot touch it. We can only hold it. In that state, for about 25 minutes, I lay down and kept thinking like this. Perhaps it is in my thoughts, how it moves like this, or perhaps it is something else. But jīva, ātmā—so my ātmā, my jīva, does an ātmā sleep? Is this jīva sleeping or eating, or where will it go, how is it coming? This, my dear ones, maybe some of you will tell me more good things, but whatever we have said, it is all in one globe. And that is where we are as humans, and all other beings. It is said, "Animal ṛṣis." These seven ṛṣis are like the seven stars in the form of stars. They are all above, very, very far away. Everything is like a light. It is always, as if, everywhere. One star, how big it is, the next star—this, this, we do not know, but we imagine. Very far from our sun, far. And this ṛṣi, the Śabta Ṛṣis—up to the Śabta Ṛṣis, some can go, but other humans cannot. We cannot go very, very far. And that is why we remain here. Then I thought, all right, then all Austrians, when they die, they are here, and they come back here again. But others said, "No, it’s not like that." Then I said, "Now I go to sleep. It doesn’t matter if I am in Vienna or in India." So in that way, we must see how to come out. Now, somebody said, "Yes, I want to come back again, and I will live like this." And others said, "Now I will not go anywhere; I will go only there." We are thinking, we are talking, and it said, "Yes, and we will not come back anymore. We go far." Where is the fire? Which direction? We go by the sun-rising direction, but the sun is on the other side now, where the ātmā—oh my ātmā. But our ātmā is not only one ātmā. In our body, we always speak of one jīva, yet this ātmā is not all in the heart; also the two eyes. These two eyes are not in the heart, and the heart is not the eyes. And so, where and how it happens, this is everything. That was in my thinking. Yesterday, I was talking about meditation, which I described as a living meditation, a living meditation and a silent living meditation. Yes, and constantly it stayed with me in my brain, in my mind. I went there. I was good there. We had lunch there, dinner there. Some people were with me also. Everything was very late. I was sleeping, but I was in this state. I am one, and I am not one. And that was how Gurujī said, "One in all and all in one." One in all and all in one—in whatever way I am now. And when we come into that way, many things become a difference. And these are elements, and all these different elements are present. When they come together, then otherwise it is just nothing. In this way, we have to arrive. There are many meditations. Meditation is many, but all people think, "I am meditating, I am meditation." How are you meditating? By closing your eyes? All right. What are you thinking there? I do not know. What do you see? The eyes are closed. How then do you think further? "I think of my Danube River." Yes, but you are sitting here. You are thinking of the Danube River while sitting here in Mahāprabhujī’s āśram. Now, where are you? So, in meditation, where are you? And so, surely one day all of you will reflect like this, sitting in meditation with closed eyes and learning, and one day it will come. And what will you do? You will simply sit like this. How many years have you been meditating? And you will meditate all day: one hour, half an hour, twenty days, months, five minutes. Who? How? All the time, all the time, all the time. I am thinking like this. And the second part is what I have. One part is where I am everywhere, running, working, this and that. The other is sleeping. What is that? Sleeping—in sleep, you are also gone. Dream. Dream means also sleeping. Where is the person who can have even a little time? I am in oneness. Otherwise, how can I touch that? My ātmā—you see, we think ātmā, my ātmā. "I am sleeping"—no, we are not sleeping. This is a machine in the body, and you are working for how many hours? And now this machine is cleaning everything, relaxing, which means controlling everything, if it is. Good or not, or bad, everything—the whole body is Utsaya Andhar Ātmā, Amara Ātmā, it is on that side. In this way you can think, Śrī Śrī… That night, I was thinking many things, like yesterday, and today also. So, we cannot go out. Yes, we said, "Okay, I will die." Good, I go. Go, but where? Always we will be on this globe, round and round. There are ṛṣis, if we understand that. We have to see that from this ṛṣi and those many, many ṛṣis and munis, they are reading and writing many things—four books, four very great books. They call them Vedas, Vedas, and Vedas, if we can. We cannot know them. The Vedas, if you can read them, that is enough then. And to read the Vedas is not easy. They will only utter one kind of sound. How are they doing it? My God. Avatārpuri was born to go there, and he was only three or four months old when he ran away. I don’t. Yes? Vedas. Vedas. And now it is happening, our Vedas—people are taking them inside other books, and they say, "It’s over." It is not there. Now we said, "Okay, I’m dying, and next time I’m coming." Coming again is not easy either, my dear. Again, into my mother’s womb—how dare this? And this one, look inside. What are they making in my body? What is my body? What are they making, this and this and that? Still, the elephant, I think, takes about how many months? The elephant, I don’t know. I think one and a half years or something like that, yes? Humans are nine months, and above them, before them, is more power than this. We are only seven. How many? Nine, and three months more. Who is there? That is the thing there, and it goes further. So there are many, many other certain animals. This is an elephant, and this very big one is very big. These, and many things, anyhow. So, I am, all the time I am—meaning you and me, I can say. We are all the time inside, the globe inside the globe. So, meditation—in my daily meditation, you are all doing very well. But it is said, whatever I am thinking in my meditation, I am just talking to myself. And so, Ātmā Purī, insight. Even while we work. And you know, I can only see that which I can hear. Maybe there were many dishes; I did not see the dishes. Great sense—I have sense, but I do not know whether it is. Many sādhus, great, great sādhus. Perhaps, how is it? But I can see one thing now: in this worldly life, there are certain doctors. Yes, they think, they know, they learn, they reach, and they can do many things, bringing back this and that. That must—the humans, for me, I can say—the doctors are this; they are doing. You see, scientists, they are doing this and that, and they are going, flying off, and they don’t know anything. They make something, this and that, and come out and say, "Oh, she’s like this." But practical—practical in the hospital, practical there it has happened. Maybe he killed, or he broke out, or cut him, broke this, everything—but he had done it. It is insight. And this is the jīva talking with, the jīva is saying to the doctor—the ātmā doctor also—don’t think that my jīva is there. The doctor says, "Okay, everything is okay. The instruments are working. Everything is okay." That’s all. Not that the ātmā is there. Part 2: The Flow of Prāṇa and the Prayer of the Ātmā One nerve connects to this current and carries whatever moves through the nerves. What goes on within these nerves? All kinds of impulses, everything – how do they reach the navel? The navel, indeed. The navel is immensely powerful. Surgery there, I am told, is very difficult; people can die from it. So many cancers arise there, with countless side effects. To operate on the navel is extremely hard, yet it does happen. A friend of mine, a disciple of Gurujī, still lives there. He was doing mantras and similar practices when he developed cancer in his navel. We were at the Kumbha Melā, and he was there. I went to his ashram while he was lying down. He said, “Swāmījī, it will be well. I have faith in Mahāprabhujī and Gurujī. Now, like Maheśvarānandajī, please place your hand here. Everyone says this and that, you know.” I was sitting, and I put my hand on his nābhi. After three days he said, “I feel very relaxed, no pain at all.” I told him, “This is you, not me.” Then suddenly he… it is you yourself; you entered into me… Śrī Śrī… Another case in Europe, someone reported the same, and it was very good. Done. Many good things happen through our doctors. That is why Holy Gurujī said, “Next to God, the doctor.” Mahāprabhujī said, “No, you know that?” Do you understand what Holy Gurujī meant? “Next to God is the doctor.” And, of course, God will also bring our death. Doctors do everything they can, but they cannot always ensure that everything will be fine. So now, this is our science, the science I protect. Through chadana, practice, mantras, and other things on this side, we are functioning. It is as if a river divides: one stream goes to the other side, and between them is what we call the inside. The river flows half on this side, half on that, and merges again within. This is how yogic science moves. Worldly science – what doctors do – also comes from that side, moving in a similar way. Yet they are heading toward Parabrahma, and as they come they do not speak of where there is no Brahma. They do not know what Brahma is. They know the science: “I cut this, I knit that,” working physically. If you count practically, while others act physically, what we do is meditation, mantras, and building our self-confidence. And that self-confidence suddenly brings life back into the body. That is the yogic side, and the other side also comes toward the yogic. Many times on the yogic side, people come and do something, and the body recovers. Somebody might say, “But there are, you know…” I can tell you of a person from a communist country who came; they were removing things from people’s stomachs, many, many people – do you know that? Our doctors did not allow them to come. In Italy they tried something like an operation, only with the hand, and said, “This is not, and this.” You know, in Austria too it was very much the case, and in Germany, and all the doctors said it was not good, told the people this and that, and pushed them away. There is a science there, I do not know. I was there. I was there, and these people were in Czechoslovakia at that time. They said, “They are Swāmījī, so somebody will take you for your good health.” I said, “My health is good.” But he said, “No, no, please come.” I went, and the man was sitting there. I said, “Okay, what can I do?” He said to relax. I said, “Okay, relax like this.” I was lying, sleeping, relaxing. Then he came out and said, “Swamiji” – he was calling Maheshwarananda – and they all said, “Really, it’s true.” He said, “Truth, there’s nothing else.” They are my Sikh people; they took me there. I was sitting, and then he said, “My power is less than yours. You have so much power. Thank you very much. I have done everything for your good, and you have made me much better. So, Mr. Swami, Swamijī, thank you, and I give you one.” He gave me a nice stick. My stick is still somewhere. But many people live: one or two are good; twenty are not good; one or five are good. Something happens – physically or psychically, whatever it is called. There is the prāṇa. Prāṇa flows like this. When we give blessings, it means igniting the fire inside – fire as energy. When someone is unwell, we say “please,” and it all comes to us. We call it prasāda. And this prasāda arises from immense energy, like an ocean inside. It is you, it is yours, you did it, you are it, and you do everything in your body. There is so much energy in our bodies that we should always control ourselves, believe in ourselves, and pray while we are praying. Why do we think like this? We know it is our confidence. And what kind of confidence should we have? I always say, look, I need to find one person, a good person who has overcome. Sometimes I may not be strong, but that person can make me very strong. Someone says, “Yeah, yeah, Swamiji, it was good.” This is it, and it is a truth. Truth is truth. So, confidence suddenly becomes strong. Yes? So, when I am a little weak, I say, “Not this.” And Radha said, “No, no, Swamiji, it was very great. You have done this. You did very well.” I said, “Really? You did?” She said, “Not me, but he is very great.” You are, oh, very good. I said, “Give me coffee, please.” Confidence. Dr. Shanti also gives talks and speaks. Yes, all of you are sitting with me. You are coming to me, coming close to me. Then he said, “Yes, Swamiji, and this and that.” So this is our energy, power coming out. And then, you know, we have taught many times: we make like this with these two hands, and now feel how much energy is flowing between them. Can we do it once more? So, let it become warm, very hot, while I talk, okay? I will warm it until I can comfortably drink my water, and this will do something. But you should stop – I drink, you should not drink. Quiet. The fire must come. Because I have to give you my power. You will see. Yes. We know. Yes? We were doing it. We know many times. It’s coming, Radha. Look, we go close and away. Yes. Santrī. Very good. Don’t – Shanti is not making it right. She is doing very well, but you are not doing well. Don’t do like this; you lose everything. Like this, like this, no, straight. When we make a hole, it’s gone. So once more, you made a mistake. When you did it like this, or did you make it like that? No. Exactly like this, and it will be like that. Oh, oh, sorry. And so, let the prāṇa come. A line when it cannot be, yes? A female and a male come together, then comes a child. Yes? If they are far apart, you are there, okay, but maybe something will not come. Yes? Is it true? Nobody is telling me, look. Yes, so in this way, ātmā, the ātmā, and ātmā into the ātmā, to the ātmā. And that is what, in our Mahāgurujī’s, Mahāprabhujī’s disciple, and his Chotīkhāṭū. And in Śrī Śrī… Everyone, very nicely, don’t move to the left side or the other side, very nicely. Who will lead? Do it first, and then we will follow you, okay? Do you know that, Śāntī or anybody? Śrī Guru Ātmā, Brahma Ātmā. So we have to be very nice, sweet – just sweet. Not sweet is what? Bitter. So, not bitter. One of the wonders of this, that’s my… This is so, we have to see this. And I know many of my sisters, brothers, many, many in other countries – they will now listen to this prayer, or they also call it a bhajan, but it is a prayer, and it is very great, very great. So, chalo, come on. You are not here. Sita, come. Yes. Sing. Okay, Sita, sing. Bhajan. So when this is that, how it is in that. Two things we will have today. One is this very beautiful prayer, which I want to share with you. And second, when we want to relax, we are all ready after we make yoga nidrā. Yoga nidrā – Alakhpurījī has come, and our Harī Gurujī, Devaprabhujī – this is that, and I want to bring out each and every word. I cannot fully understand the language. This is Sanskrit. So, where is it? Go ahead. Om Bole Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Guru Deva Kī Jai, Śrī Svāmī Śivānandajī Kī Jai Jai, Śivānandajī Mahārāj, Bābajī Ke, Mahāprabhujī Ke, Mahāprabhujī Ke Śiṣya Śivānandajī, Choṭe Khāṭū. So this bhajan, or rather it is a prayer, a prathānā. This prathānā came about when someone spoke to Gurujī about families, saying that you are sanyāsīs and so on. And so it is said: Śrī Guru Ātmā, Śrī Guru Ātmā Paramātmā. This is my life, that I have become this now, all one in all, Śrī Guru Ātmā Paramātmā Paramātmā. This is how, when it comes into the heart, all others are gone; only that purity remains. If there is something different, then of course there is no good way. Then we are searching for something, or we want something, and we are taking something different. Gurudev, Mahāprabhujī said, “You are coming to me not to give something and take something, no. Neither this, nor that, but only one. And what is the one? Which is the path? Where is my path?” And then it is said, Śire, Guru Ātmā – this is a path, our path there. Everything is given. In only these few words, everything is given. At that moment, like in the heart, a flower is opening, beautiful and so on. Second is that we have our yoga nidrā. And yoga nidrā – tomorrow you will see, everybody will see how we do it, and we have to give this to everyone. So, this comes from whom it has been given, when it was that, and at that time I was not born, yes. And so it is: that time is Mahāprabhujī’s and Vibhvī’s head. So, Śrī Devapatī, Yoga Nidrāgī, Yogī Janakī – it is the melody. You have to find a very good melody, not just something nice, but the right one. That describes how yogīs sleep. That is a yogī. Others like us are sleeping, dreaming, experiencing three different states, you know. Harī Gurujī’s melodies are very beautiful. But we should know that anyone can compose a melody; all good speakers can make melodies very nicely. And everything comes this way. There we said, yes, this is a yoga nidrā. And in that yoga nidrā, now next year, when we go to our Yajñasana, Subhi there, then all who go to sleeping yoga nidrā – we will make the sound and all of us will lie down here. Okay, we will say, “Relax the body,” and so everything relaxes, and then we will say… So, the bhajan is very nice from Mahāprabhujī, Maṅgīlāl Jī or Swāmījī Mahāprabhujī. It is Mahāprabhujī’s bhajan. Mahāprabhujī said, “What a great… that year Mahāprabhujī was, yes, Dīp Nārāyaṇ Bhagavān kī.”