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In this golden egg of the Eastern time, this fruit is called the king of fruits. There is an immense amount of vitality—eko’haṁ bahu syām—and that begins to sprout. Out comes the baby, the sound Oṁ, and everything is created out of that Oṁ. That resonance is still here with us in every atom. That sound, that eternal sound, is there. That’s a mantra. It is that sound which is uniting, holding, harmonizing. So when you have self-realization, you feel like this egg: no hands, no legs, my God, no ears, no eyes, nothing. Yes, because these eyes, hands, legs, this body, are meaningless. At the time of realization, you feel three things. The entire creation is my creation. It is I who exhale that cosmic sound which was the beginning, the first sound we call Aum. Some call it by a very big bing-bong or something like this; some say, like a big earthquake. But yogīs describe Oṁ: Ākār, Ukār, Makār—Brahmā, Viṣṇu, Maheś—Sattva, Rajas, Tamas. It is me who exhales, and it is me who is holding my breath out. The whole creation is now here, and one day it is me who will inhale. In that retention, all will exist in me, and all will exist out of me. Me and they, there is no difference. It is me who is expanding and contracting, exhaling, inhaling, and retaining. That’s called jñāna-yoga prāṇāyāma: ātmā-cintan. In our mantra practice, you have to sit down and make ātmā-cintan: ātmā-cintan, ātmā-vicāra, ātmā-anubhūti, and ātmā-bodha. Ātmā-cintan means in meditation you are thinking, "Who am I?" Ādiguru Bhagavān Śaṅkarācārya, who was before Christ, said: "Ko’ham?" Who am I? "Katham?" From where did I come? Ko’ham? Katham idaṁ jātam? And where I came from, and where I will go. Kove kartasya vidyate—what is my aim and where will it lead me? This is Ātmavicāra. I am not the body, I am not the emotion, I am not the thoughts, I am not this consciousness, I am not this mind. I am not this father, and I am not this mother, but who am I? It’s very hard to know in reality. You come to your friend’s door and you knock. Your friend will ask, "Who is there?" And you say, "Yes, I am Chandra." Answer kardo, Swamijī lecture dere. Then I will say, "Yes, oh, Chandra, come in." I open the door, and she comes, and I will tell, "This is Chandra." What is this? Chandra will say, "My shoulder." If this is Chandra, no, it’s my head. Anything I touch from her body, she will say, "It’s mine." It’s a very interesting thing. Then she will say, "It’s my feeling, my thinking, my mind, my emotion, my consciousness." Who are you? My, my, my. This is called ātmā-cintan. Ko’ham? Katham idaṁ jātam? Not that you are meditating, and now the sun is rising, and the flower is opening, and butterflies are flying. This is what you get: instruction in meditation and yogīdrā. It is a toy for little children. When the child is crying, the mother says, "Oh, look, here it is." Then the child becomes happy. A developed yogī doesn’t meditate like this. Ātmā—nothing can touch me. Ātmā cintan: who am I? Then comes ātmā-vicāra: making the distinctions about ātmā. How is that ātmā? Then you call it ātmā-anubhūti. In the Sanskrit word, ātmā-anubhūti—I have forgotten the word—what is anubhūti? Experience. That’s it. So in meditation, you get experiences that I am Ātmā: Ātmā Cintan, Ātmā Vicār, Ātmā Anubhuti. These experiences are a glimpse, a glimpse of the visions. Sometimes in our life we have such a vision just for some seconds, and our whole life we carry this in our heart, happy. And sometimes we have such terrible visions or experiences, and we carry them in our heart our whole life. When you practice that kind of mantra which you receive from the Gurudeva—that mantra I will explain to you after—then comes the ātmā-anubhūti, a glimpse of the ātmā. Consciously or unconsciously, when you touch something and there is electricity in this pole, oh God, lifelong I will not forget; I will not touch this. So such a divine experience is that which you cannot describe. That’s why it’s called indescribable, everlasting, immortal: nityam, everlasting; akhaṇḍam, unbreakable; achalam, unchangeable. Ātmanubhūti, my dear friends. Then it is said: practice, practice, practice makes the master. Then finally you have ātmā-bodha. What? Ātmā-bodha, the knowledge, knowledge of the ātmā. Now you have that knowledge. Now you know how to touch these electric wires with what? With the plastic gloves or with the screwdriver which has a plastic handle. Now you know the ātmā: "Mera Mein Nijātmā, Mein Mera Hoon"—I am my ātmā. "Karta Hoon Mein Vandana Meri Mujhko Hoi"—I pray, and this prayer goes to myself. These experiences mean where the three become one: the knower, the knowledge, and the object. Me, realization of God, God, realization, and me. Three merges into oneness. That comes only when your antaḥkaraṇa is pure. Your antaḥkaraṇa is pure. Antaḥkaraṇa is manas, buddhi, citta, ahaṅkāra. Your mind is very pure. Nothing, nothing can dilute or pollute your mind. Yesterday, a light was here burning, and we were in the other room, and it was dark. So we took the darkness from that room in our hands, closed, to bring to the light and see what darkness looks like. We opened our hands, and the darkness was not there. Again we ran to bring the darkness. Means we couldn’t bring the darkness to this light. Then I told, perhaps you bring somebody. Everyone tried. As soon as they opened their palms, there was light. So, anyone, any vichāra, negative thought comes to you, you are that one; it is immediately neutralized into the satya, into the truth, into the divine. Manas, buddhi—your intellect. The intellect is given to give judgment, but not only that; you give the judgment, you give the solution to that judgment. It is like that, then again you have to have your viveka with the buddhi, like that, but it is like that, not like this. You need to understand, not changing your vichāra, saṅkalpa, vikalpa in the buddhi; otherwise buddhi is polluted. Buddhi can be spoiled. Viveka cannot be spoiled. It can happen that one doesn’t have that buddhi. Buddhi can be lost, not the viveka. In Hindi it is said: buddhi briṣṭ ho sakti hai. How will you translate in English? Buddhi can be spoiled. Buddhi can be polluted through the saṅgha. Someone tells you something and entices you to go the opposite direction. Buddhi brisht ho sakti hai. Lekin viveka brisht nahi hota hai. Viveka will not be polluted. Only viveka-hīna ho saktī hai. That means he or she, their vivekā is not awakened. As long as you have no viveka, your buddhi will trouble you. Your buddhi will be the slave of your mind, and the mind will be a slave of the darkness, jealousy, hate, complexes, and so on. Therefore: manas, buddhi, citta. Chitta is the space, the space of your consciousness. When news came that only the child died, you closed your eyes. And now you see the volume, and you see your child in that. Someone came and told you, "Some burglar has broken into your car and taken the things away." Immediately in your space—in your space only; all are listening in no one’s, but in your inner space—appears your car and what is stolen, because you are connected to that point. This is important. So anything happens, it goes to alarm first, to feeling or mind. Mind has only two principles: saṅkalpa and vikalpa. Mind is not responsible for anything. Mind, its principle is only saṅkalpa, vikalpa. Saṅkalpa means to make a thought a vow. Vikalpa means to give up. Coming, going, coming, going—the mind brings some kind of desires, very interesting, and now you are in; the mind gives up the responsibility. When your mind doesn’t go with you, and the mind gives this to your intellect, buddhi, only buddhi can give judgment on what it is, and you transfer it again to the feelings, to the mind. But mind says, "Not my responsibility." Suppose one example: you are a new driver, and you bought a very expensive, quick car. And you know how to drive: you know how to turn the key, you know how to change the gear, you know how to steer. Off you go on the road, you enjoy your new car, and you say, "Stupid people, they are driving so slowly. That’s why there is a traffic jam. If all will drive quickly, there will be no traffic jam." You are a new driver, and you drive very safely. You want to show that you have a new and good car. That’s your mind. Now you reach the mountains, serpent times. The curve is in the mountain, down and so on. And you enjoy driving the curves. Your mind says, "Quick!" Your feeling is quick, more quicker. And when the curve comes—a very sharp curve, do you say sharp or narrow? Sharp curve. Car begins to make śīrṣāsana, head standing, and mind says, "I am not guilty." Buddhi said, "I cannot do anything. An accident will happen." But the vivekā would tell you, slowly, you have forgotten the guru-vākyas. When these curves came, you have forgotten the guru-vākya. Guru, you are a driving teacher. Your driving teacher told you how to drive when the sharp curves are there. You have forgotten your master. You have a beautiful new car, a new road, and a new driver, Hari Om. So, our inner space is polluted from our thinking, and our buddhi cannot take the responsibility. Buddhi is only giving judgment. Buddhi will tell, "Now an accident will happen." Mindset is not my mistake. Manas, buddhi, citta, and ahaṁkāra. It’s your ego: that I am best, I would like to be best. What I tell is the truth; what others say is nothing. This kind of ego: "I will be the winner, I will shoot this ball into the goal, I will be the best swimmer, I will be the best pilot"—this is ego, a negative ambition. And negative ambition will destroy you and will pollute others. Because there is not only physical pollution, there is also mental pollution. Physical pollution you can clean very quickly: you can with the air, with the soap, with the water, with the cloth. But mental pollution—blackmailing—one great saint said: many, many lives you have to watch, clean your mind, but still, the spots are not gone. What a nasty, oily spot. Aneko janma dhoye man ko chīṭhāī ho to aisī ho. Aur phaṭāde man viṣaya se khaṭāī ho to aisī ho. Aneko janma dhoye man ko—many, many lives you try to purify your mind, but still there are the spots of the kuśaṅga. O Lord, I may meet an enemy or a devil, but please never, never protect me so that I don’t meet a negative person who feeds negative things into my citta. Because that will bring you from the door of heaven to the lowest part of hell. Eat that sweet which makes you immortal. That nectar is sweet. We like to eat the chocolate and, you know, I eat every day. I buy chocolate with the paper, because it’s sweet. So, eat that nectar. But a great saint like Mahāprabhujī said, "Eat that kind of sweet which makes you immortal." And that is the sweetness of the Guru Vakya, the wisdom, the knowledge. In every holy book, what is written is called a Guru Vakya. Bible, what is that? It is called a dialogue between master and disciple: Guru Vakya. All holy books, they are Guru Vakya. And that sour thing, which is very sour, which one drop can spoil the milk. But he said, "I need that kind of sour, which spoils my taste to all this māyā, viṣayas."