TV Channel

Hari Om. Very good evening. We have all worked very well on this day of yoga. Yoga has been everywhere for many thousands of years, and its essence reaches back to Śaṅkara Bhagavān, or Śaṅkarācārya, who offered thirty years of praṇāmas. How many yoga exercises are associated with Śaṅkara? A verse was given for every different theme, and that has come down as yoga. For example, you can see my book here, or other books — there are countless yoga exercises. In many countries and for many, many years, this has been Śiva’s yoga. And how did this arise? Bhagavān Śiva observed the whole world, everywhere, and saw how different kinds of humans and animals can become one. In this book we see Śiva and Śakti. They become one, and from that oneness, how to proceed further? So they gave many animal postures: cows, buffaloes, jackals — all these animals, one by one, with their names. Do you understand why? Then came the birds. Śiva said that birds have life, they are free, and they simply go. There were snakes; you know, in our exercise the snake moves like that. And also creatures of the ocean, swimming. So Śiva gave all that, covering the vast majority of living beings. If you open my book, what will you find? Holy Gurujī, Bhagavān Śiva — so those are human postures. Very great, that. It is a great creation. Look again: all there are animal movements. In many books, and in every book, humans are turning into animals — not literally, but in how they live. We see Śiva-Śakti here, and our eyes. Eyes are very important; every creature has eyes. Not only humans, but many, many living beings. All that have the eye are one. Animals, buffaloes — everything different, yet everyone has the eye, and Śiva has given eyes to all. Last night I was doing something, and then something very nice came — so nice coming here, oh my God. That was also from Śiva, you know? But having eyes, and the winking ones… So we all say one hundred per cent. But now we have done more — what more have we done? We know many things, but more different kinds of postures, this and that. When we lie down like this, or sit like this — and the rabbit. You know how rabbits are? Very good, and how quickly they move; many times even a tiger cannot catch him. So where is all that? Can you tell me how many postures we have from different kinds of creatures, from the ocean and the water? They can live in the water, uproot the waters — we know animals in the ocean are often more active than those on the earth. Long ago, I was still in India, about twenty years ago and even before that, my father and I — I held my father’s finger and went with him to a lake to swim a little. That day my father said, “Look, there are all different creatures that have life. That too is life. Don’t kill them. Don’t let them get away, but stay beside them like this.” And we learned from that swimming. Yes, my father sat there and told me how to swim. So, my dears, we know all animals. And there are beings without eyes, deep, very deep in the waters. My Gurudev, Mādhava Prabhujī, and Śrī Gurujī, and my father also said: you see, we are all creatures here, and we are the best as humans, but don’t say that only humans have. Everyone has this, my dear. My father also told me that yes, human creation is the best, but all creation is good. And there are said to be eighty-five points, something for the creatures alone. Though they are creatures, each has its quality — what special quality is that? Only if you can tell anywhere. Out of all, we call human. My name is Lida. So we said one hundred. We were only ninety per cent of the people. There were many, but we are writing one, two, three like this. Who told us how to make these letters? So ninety-one, and only nine remained — and that was done by the Indians. You know that? Yes or no? Yes. Otherwise, so many signs: one, two, three, and then this and that. And still we have the letters in the German language; they show us how it is done there. In many, many books it was inside. So this is all human. They are all very great, everything good, but it is only one. It doesn’t matter which country, which kind of person — black, blue, different colours they may be — but they are humans. Two hands, two legs, standing, etc., but only one. So among all, there is one: the human. And with others too, buffaloes and this and that, all is one. There are many snakes, but only one snake. So, in this light, we saw that we have eighty to five — sorry, yes. Now, what do they do, and what do we do? God has given us this human form; we should be like God, and good. But we find time to come to wrong things. Once there was a Rākṣasa. He wanted to ask God something: “I will live my whole life.” But no, he was to die. Many told him, “We can help.” Brahmā said, “Brahmā cannot give you anything; certainly not life until the end of time.” So he hung himself upside down in penance. Then he called on Śiva, and Śiva came. Śiva also said, “I cannot give you that.” The demon replied, “You can go. I will still handle myself.” Śiva said, “Fine, you can leave, and I will stay here and sit down.” Then Śiva said, “I can give you one thing: you will live as long as it is.” Well, okay. He granted this boon, placing it on his hand: “Don’t put your hand on your head and say to God — you can do anything, but don’t put your hand on your head.” “Oh, then it’s good. Now I will be. I will not do like this and hold, I will long for it.” So he said, “I will tell you this or that.” And then he declared, “I will hold my hand on Śiva.” The Rākṣasa was very wrong, very angry. And he said, “First, let me see your practice — if I put my hand on someone’s head, he will burn.” Śivajī was good, happy. Now Viṣṇu said — the Rākṣasa said, “Śiva, come, come, tell me, I will learn. Because you said, when you put your hand like this, it will burn. So now, first I will test it on you, Śiva.” Oh my God, Śiva wanted to run away. He held his daṇḍa. Yes. And a snake. The Rākṣasa came chasing. It was in the Himalayas. Śivajī ran here and there, very tired, angry, and thirsty. The Rākṣasa was very quick. Then came a cave. Śiva went quickly to Viṣṇu. The Rākṣasa remained at a distance, wanting to know where they were. He was looking, and Śivajī went to Brahmā. Bhagavān Viṣṇu said, “Oh Bhagavān, my Śiva, you are so angry — you are not angry, you are running, running…” Viṣṇu said, “Śivajī, please sit down, have some nice cold water and hot milk.” He said, “I cannot. My Rākṣasa is coming from a distance. He may kill both of us.” Viṣṇu said, “No problem.” “Oh Gurujī, he will kill both of us, the Rākṣasa.” “No. Sit down and have some nice water.” And Viṣṇu came out from the rock; outside there was a little lady — very young, very beautiful, very good, with nice cloth and ornaments, dim-dum like this. He said, “Oh, who are you?” She said, “I am Śakti. And I want somebody like this for my husband.” He said, “Oh, I will be with you. Let Viṣṇu or Śiva go.” But Śakti said, “But you have to dance with me, and you have to learn the dancing. Then you can be with me, otherwise not.” “But I don’t know how to dance.” “That I will give you. It is very good. So on this rock I am, and on that rock you are. Your rock is on this side, and my rock is on this side.” Then he said, “Okay.” “Śakti, I will give dancing, and you will learn.” So she said, “The Śakti, Tak…” And the Rākṣasa said, “Bo, Bo… Again, ‘Te, Te, Ta, Te, Ta,’ please don’t tell so quickly. Okay, don’t worry, you will rest. And look at my hand and say, ‘Oh, you are beautiful,’ by the lady. And you have danced like this, yes, and put it like this.” And he put his hand like this. How do you want? Fire. Because a Rākṣasa should not put his hand — any hand, his hand — do not put it on your head, otherwise you will die. So we have to be very careful, my dear. Yes, we should not try to do, “Hey, I will do this, like this…” So Śiva, Bhagavān, the Rākṣasa died. So this is the reality; it is not just truth in the books. It is for everyone. Everyone has to be peaceful, helpful, and not keep thinking, “This time this, and this time that.” What we want is to meditate, concentrate, and read everything. And so we go into our sādhanā. Therefore, this sādhanā, which we are speaking of, is in the heart. Let my heart — and there are five other points, four points more. This we have to learn; we will learn. But we cannot say today here and tomorrow there. No, no, no. There is one, only one. We will draw you from here to there, from this tree to that tree. Only a monkey can do that, but we are not monkeys. So from this tree we should jump to that tree — but if we do, we are there, my dears. I am also jumping and coming back again, not staying there. Where will we come to that? And it is there, completely there, this stone and that stone. This stone should go hidden — how will it go? And we will do that because we can. Secondly, you will get it now. But how will we get it completely? We are sitting heart to heart. Suddenly we are thinking many, many things. And that is called — what was that which jumped from one to another? What was it? A monkey. And I am one hundred per cent sure we are all still like monkeys. We cannot own that. I did sometimes, but I still do not mind, yet I have. So you will do like this: it is here, from the right hand to here. And we are not in between, not in between here. Women have little problems, a little bit. Therefore, they should come a little here, like this — not at the chest too much, but here, this one. And that, not like this, like that. The hand goes like this, but we have to be on this part. Then you will see my heart, my heart. Close your eyes and try to see on your chest. It is yours, you can; nobody else can. You have to do it yourself. It happens. Sometimes you will think differently, but again come to your chest. Place your hand on your thigh, very normal, and feel the very nice air. Not asking some trees or animals, just feel very fine, peaceful, very clear, nice. Twenty-five times again in the heart — yourself. And then after, place your hand down. Comfortable, relax. But hear your heart. I am in my heart. We are aware that we are in our heart.