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Once a disciple asked the master, "Master, where is heaven and where is hell? Swarga or Naraka?" The Master said, "In the forest is Swarga. In the town or city is Naraka." Big cities, where there is a full measure of disturbances and calamities. Day and night, people are running here and there behind one thing: money, money. With big fear, which yesterday Patañjali said, asmitā, a fear of existence. For example, this financial crisis—you see how humans are helpless and how humans can be manipulated. How do humans get fear? Money did not disappear into the sky. Money did not flow into the ocean. Everything is here on this planet, in this world. Everything is here, but still you have fear. And before, it was also here, but you were not aware of that. Having and not having—this is the problem of the human psychic. If you have, you have a problem. If you don't have, you have a problem. Where is... Ānanda Holy Gurujī said, "Enter the kingdom of the Lord through the gate of sacrifice." Mahatma Gandhījī often said, "Renounce and enjoy." We have two options: either we renounce free will, or we have to renounce it. That means leave everything here, and we die. All goes. How does one person look when one is completely renounced and has no desire, no abhiniveśa? These kleśas, inner kleśas, which we spoke of yesterday—avidyā, asmitā, rāga, dveṣa, or abhiniveśa—story, you... Like a story, no? Then also, but you didn't say that's it, that's all. Who is listening to you? The story is the best way to learn something, and all the wisdom, all the śāstras, jñānas, was told by great saints to their disciples to preserve the best. The way to preserve was through stories, poetry, and drama. We will forget everything, but we will not forget a story. A story is that which we are so curious about: "Now what will come? Now what will be next?" So, according to Patañjali's commentary... or opinion or teachings, those who have renounced the material kleśa and inner kleśa, of course, again comes the Śiva. One day, Śiva and Pārvatī, they were for vihār. Vihār means walking, hiking. We went this morning for vihār, do you know that? Oh, beautiful forest. We were nice walking. Many different trees and grass and bushes and fruits and good air and good view. Every second was a different view, and to have the same view, we were in the queue, yes, a long, long queue. Those who didn't come, they missed it. And there came, symbolically, my God, eleven deer. And eleven deer, they jumped, they stayed, all eleven in one line. And then one came in the front and looked at all of us, and then they went away again. Then again, they waited. Like 11 indriyas, 5 karmendriyas, 5 jñānendriyas, and the head indriya is the mind. And the forest of this beauty of this body and this world. Vihāra, ācāra, vicāra, vihāra, āhāra. Yogīs have to be very careful about these four things. First, āhāra, diet. Even if you eat vegetarian, still you have to be careful. Too much will make you lazy. Āhāra, vihāra, where you are going. Satsaṅga or kuṣaṅga, walking through the big cities, markets, or through the forest. Beautiful. Ācāra, behavior. If you are good to me, I am good to you. And vicāra, thinking. Āhāra, vihāra, ācāra, vicāra. Diet, society, behavior, and thoughts, thinking. This is a first principle for a yogī to follow in order to be successful. Shiva and Pārvatī went for a walk. Of course, where? The forest. They were walking through the forest, and this and that, and very nice. It was already evening, sun setting. It was far distance from Himālaya. Śiva said, "Let's have a rest here. Today we will meditate here." She said, "No, no, Lord, when you..." Sit in meditation, then you don't get off. Who knows how many yugas? I will not let you sit in meditation. So it is the śakti who doesn't let us meditate, you know. So Śiva said, "Then okay, no problem, let's go." But don't complain that you are tired. She said, "I will not do, say." Because though she's tired and exhausted, she's fearful that once Shiva sits in samādhi, he'll hurry home. Night, 11 o'clock, they were passing by a small village. About one kilometer far from the village, there was a graveyard or cemetery. In the afternoon, someone died, and the people cremated the body of the one who died. It consumes a lot of wood. After everything is turned into fire, into ash, people went away. They put all the ash together, but still there was fire inside. Pārvatī and Śiva are passing, and there was fire, was a little active, and someone was sitting there, not a ghost, don't worry, as many people are afraid. They don't go to the graveyard and say, "Oh God, what will I say when my grandfather comes and says, 'Oh my child, come'?" What will be your condition, though you love your grandfather very much and he died two years ago? And you are very unhappy, and now you come there, and Grandfather said, "I'm waiting for you, my child. Come, will you go and sit on the lap of your grandfather?" I think some of us will have a heart attack, some will be paralyzed, to run even we can't. Run. That is a fear, asmitā. Parvatī said, "Lord, who is sitting there near the fire?" It was cold, like November here in Europe. Little, little fine raindrops, wind, freezing. And that man who was sitting had nothing on the body, just one little towel. Śiva said, "Tetsu is one of the greatest yogīs." She said, "Really?" Yes. "What is he doing here?" "He's cooking his chapati, his bread, baking his bread on the fire." "Why here on the fire from where the dead body was burned? In the crematorium?" He said, "Well, he doesn't have a house or anything." And Parvatī stood up and looked at him with her eyebrows raised. Like yesterday, did you see? Yesterday was Ganesha jī's birthday, Ganesha Chaturthī, and you know, in Mumbai they have big, big Ganeshas, and they celebrate, and they bring him into the ocean. Shiva said he doesn't have a house, and this and that. That, and she said, "What? He's a great yogī. Even you adore him. He's your great bhakta, and you don't give him facilities even to cook somewhere. That poor one, he has to come to cook just on this place where the body is discriminated, Śiva. I don't..." Understand, you look at the people who are gambling and doing this and that, and doing many kuśaṅgas and kukarmas. They are billionaires and millionaires, and they have all kinds of facilities and this and that. You gave them so much, even in the dream. They don't think of you, Śiva, and this, your bhakta, day and night, in each and every blood cell, is calling your name: "Oṁ namaḥ śivāya, oṁ namaḥ śivāya, oṁ namaḥ śivāya." God Śiva said inside, he said, "I wish I should have changed the path." The way she said, "No, please give him also something." Shiva said, "I would like to give him very much, but he doesn't want anything. He wants nothing." She said, "I don't believe you. Give, and nobody takes." He said, "Yes, Pārvatī." Said, no, no... You just find an excuse that he doesn't want. "I want to see you give, and I will see how... how is it that he doesn't take?" Śiva said, "Okay, but you should be strong enough to digest." She said, "Go and give him." She was... He asked her, "Stay behind this bush nearby, because I can..." Dematerialize quickly, but you not so quickly, and I will go and give him, but even he don't talk to me, Śiva said. Such a yogī who doesn't have all this vikṣepa, he is one with the Brahman, one with Śiva, became himself a Śiva. Well, suddenly Śiva appears. What appears first? Light. Śiva jyoti, jyavana jyoti, flame of life. And Śiva appeared. "Bless you." And this man had a very nice, big, thick chapati. He was frying it, turning it up and down, and this, and Shiva said, "Bhakta, bless you." Shiva said, "Yogī Rāj, no answer." Shiva said, "Yogi didn't look left and right, up and down. He was only interested in his chapati." Like little children, they are only interested in their toys. And he said, "Who are you?" He said, "A yogī." Shiva said, "I am the Shiva on whom you meditate and to whom you pray." Yogi Asseto asked him, "Why did you come here?" God Śiva said, "I am pleased, and I would like to give you something." The yogī asked him, "Put him the question again: when did I beg from you?" "I didn't ask from you anything," Shiva said. "But I appear, and whenever I come, I give something, blessings. And then I go, 'Ask anything, whatever you wish.'" He said, "Nirmohī, I am without moha, without icchā, niricchā." But Śiva said, "Ask anything." Yogi said, "Well, if you ask me again and again to ask, then please go away, don't disturb me." Parvati put her finger in between the teeth. And Shiva walked away, and she went behind him. After half a kilometer, she said, "Lord, I'm sorry. I'm sorry to hear that you were insulted." Shiva said, "No, I was not insulted. It was only because you want to know how a yogī can be." And so it is. Patañjali said, "When we will be nirbīja-samādhi, chidānanda-rūpa, śivoham." Śivoham chidānanda-rūpa śivoham śivoham. And so, tatra-nirttiṣayam sarvajña-bījam. That time when the, this inner kleśa, five kleśa, is mastered, overcome, removed, which are the kleśas: avidyā, asmitā, rāga, dveṣa, and abhiniveśa. After this, tatra nirati śāyam, that Īśvara, that time the consciousness of the yogī becomes to merge into the Īśvara, supreme or highest consciousness. That is, there is no higher than this, anything at that time, but that above this is the Sarvajña. Sarvagyā is that omniscient, omnipresent, everywhere, the God, not that kind of God which we call your God, my God, your religion, my religion, their religion, our religion, no religion, not that. God is above these dualities of yours and mine, theirs and ours, religion. He is one. Sarvajña bījam. Sarvagya means everywhere. Bījam, bīja is the seed. But here, seed means that God consciousness. Ishvara and consciousness of the Ishvara, that in every entity existing, in everyone existing, every atom, every grain of sand is reflecting that Sarvajña. In the prayer, Holy Gurujī said, "Deep Dayāl, Kripāl Mahāprabhū, Āp Rakho Merī Lāj." Lord, who can be mine without you? I have only you. That's all, Lord. Nātha means God, Lord, Protector, Saviour. There is no one else in the entire universe without you. Āp binā kaun hamāre nāth hai, jisko jai pukārī hai. That I can go to that one and ask or request. Surdhaji, a great Surdhaji, was a great bhakta of Kṛṣṇa. And he was blind. Sūrdha means he was completely blind. Some are blind by birth. Some become blind due to some illnesses. Accidents and the bhajans, songs, poems of Sūradāsa are so great, full of knowledge. And he was that one to whom Kṛṣṇa came, manifested. At Kṛṣṇa again, he appeared to him. Sūradāsa said, "My Lord, please don't mind my doubt, my mistakes. You are known as the equal-vision one, for you, my God, a pious one or a sinner, both are equal. If you wish, Lord, you can let me cross this ocean of ignorance, or this worldly suffering, the ocean of eighty-four lakhs." So in one bhajan, Sudarjī said, I am the bird of that ferry which is now in the middle of the ocean. A few thousand kilometers this side, that side, that side, the mainland or any island is thousands of kilometers far. I try to run away. I try to fly away from this boat. After flying a few hundred kilometers, I don't see a shelter anywhere. So again, I fly back and sit on the same boat. You understand me? There is no shelter for that bird. When she is so exhausted, tired, the last hope is this: to find again that boat and sit on that. Surdhaji said, "O Kṛṣṇa, O Lord, you are that boat." In the endless universe, I try to fly, run away. I don't find any shelter. I come back to you. So, Holī Gurujī said, "Who is without you, my one, oh Lord?" Only you are mine, that's all, whom I can go and ask or request. Wherever I go and look, I find only you. Above, below, behind, front, left, right, near, far, everywhere. Everywhere, jahā dekhuṅ, wherever I see, jahā āp hī āp ho, only you are my Lord. Nitya chetan nirakārī hai. Nitya means everlasting. Nitya. Nitya is that which never changes. Anitya is changing. This nature is beautiful, but anitya is changing. Very soon will come the autumn. It's beginning already. And all these beautiful green leaves will turn yellow. And will come November, December, all leaves will fall down, and you will see these trees like a burned, dead tree. There is no life, winter fogs, dark, and suddenly begins to snow. Oh my, so beautiful where we are sitting here. Is one meter of snow lying, and all branches and everywhere, snow hanging everywhere. Minus 20, 25 degrees, and the full moon shining. What a beauty. I think in that time we should have one lecture here. We will sit all here, yes. It will be beautiful. Snow is falling, sparkling, you know, like a star. Yes, we will have proper cloth, you know, and they will say, "Swāmījī, little hot tea." And Mahāprabhujī said that was above the warm and cold and heat, unchangeable, everlasting, nirāñjana, spotless, caitanya, awakened, forever awakened, nitya-caitanya. Nirakārī, nirakār means who has no form. Form changes. Who manifested will again disappear, who materialized will dematerialize, who is born will die, which was made will be destroyed. But nirakār svarūp, this ātmā will never, never be destroyed. No weapons can kill. Suppose you take one gun, a machine gun with many, many bullets chained inside, you know, and shoot here in the sky. After that, take a magnified glass and look: if there is some hole in the sky, do you see the hole? If... You look long, it will fall on your head. Similarly, ātmā and the person who has this, who has mastered or overcome these five inner kleśas, that is called jīvanmukta. Vidhey Janaka, we had a Janaka vidhey story. You were not here, but you were looking at home. Through the webcast, thanks to our Yoga and Daily Life video studio, and Swami Chidānand and Chitrapurī, and many other Purīs, they are making, doing their best, and Turiānand and Rāmpurī, the whole team, I congratulate them and pray to Mahāprabhujī to bless them. That thousands of bhaktas around the world, or I don't know how many, that's called manifestation. Ekoham, I am one. Bahu syāmi, now I will multiply myself in millions. Who said? The God, the Brahman. Ahaṁ brahmāsmi, eko'haṁ bahu syāmi. I am one, and now I will multiply. So that time was the siddhi, and now is this technical siddhi, the techniques, the technology. This is multiplying. It is there and is not there. Nirakāra. You have at home your television screen where you are looking now. Suppose you don't like this, throw the stone. What will happen? Your laptop, your television screen, or your computer will break. And then you put on another, and you will be surprised that Swamijī doesn't have a blue spot here. That is a nirākār, nirākār, but it still became a sākār. Sākār means with form, nirākār without form. It is there, but it is not there, and it is. Not there, it is there. That is this exactly, the māyā. Exactly, this body is like that. Today we are sitting, smiling, beautiful, everyone. Suppose someone dies; tomorrow they will burn our body. Day after tomorrow, we all will be sitting here except that one person. Well, gone. Jise śāstra kāṭe na agni jalāve, nor fire can burn. Bujhave na pani, water also cannot destroy, air cannot dry. No elements, because elements are within the nirākāra. Element is sākāra, and ātmā is nirākāra. That nirākāra realization is called nirbīja samādhi, one with the supreme. Otherwise, this life, what you have is good, will be a great pity if we do not realize this. Consciousness, and there are many different ways. Finally, Patañjali is coming again and again to the Īśvara Praṇidhāna, Bhakti Yoga, and the Niyama. Therefore, at that time, our individual consciousness begins to merge into that one, that Īśvara, everywhere, the seed, the consciousness, the reality. So the highest, what is there, you are, but then, mighty one, in this highest is the Īśvara. And that for Brahmajñāna, for that all yogīs, they try to renounce, they become a sanyāsī, they renounce, meditate. If you become a sanyāsī and you didn't realize this Brahmagyāna, great pity. Neither you are here, nor are you there, hanging in between. You know how? There is a bridge, and the bridge broke. And there was an electric wire or water pipe, plastic hanging, you know. You just are holding. Very soon, it will break. Neither this side, you can run away, nor that side. Down is a big lake full of crocodiles. And you know, in any minute now, this rope will break and you will fall in. So you become a sanyāsī, and neither do you remain for your family, nor do you come to the Brahma Jñāna; you are in between. That condition will be very hard for you. But if you have Tattva Darśī Gurudev kā Anubhava Paramparā, but if you are with the Tattva Darśī Gurudev, His blessing, His mercy, and following that Guru Vakya, sure that you will come through. Therefore, the highest initiation in all kinds of initiations is Sannyāsin initiation. And then in sannyāsa, when you get your orange robe, that means the fire. Lifelong, you have to walk through the fire. Lifelong. At the end, you come out the best quality. But if you turn here and there, then you are nowhere. Therefore, the highest that one can achieve is that supreme consciousness. But in that in which you are merging, that is more higher than us, and that's called God, that's called Almighty. There, even the car cannot destroy him. This is a certain cotton agony jala we would have in a pony number to meet away that. That, as Lord Śiva said, I am. If you are Kāla, then I am Mahākāla. And that is why Mahākāleśvara, the Jyotirliṅga Temple, we saw that in the Śiva Purāṇa. Shiva is that Mahākāla. No one can destroy him. He is the Supreme, the Highest, the Greatest, the Consciousness, and that is within you. Hamsabhi, we are all essence of Shiva, we are the Jīvā. Jīvā comes from Śiva and finally has to go. Jīvā has to become Śiva. Some understand, merge in it; some still are afraid. It's not easy to go and merge into it, you know. There are a lot of cobras, my god. What do you think if you go and say, "Shiva," and the cobra says, "No"? What will you do? Exactly like there was Devpurījī, you know, but you see, he had many, many here. And there, suddenly, something came out from here. Suddenly, you saw yesterday, Kartikeya—how many times was he? Six times. Coming: one, second, third. He can become close and cover the whole universe, and also nothing. That's like our technology from one video to another video. Therefore, dharma, vairāgya, yaśa, aiśvarya, these are the spiritual strengths. Spiritual strength of that greatest one or self-realized one. Dharma, following the dharma, rightness. Whenever God incarnates, Krishna said, "Arjuna, time to time I manifested myself to protect the dharma and destroy the adharma." Right? Now, this dharma is vairāgya, detachment, because the attachment is ajñāna, and ajñāna... Ignorance is the cause of all our suffering. Yes, your glory, that everyone said, "Yes, you are a very good person, good person..." You know, Aśrīyā, also that everyone expects from you, and everywhere your name is that, "Yes, how good this is." You know, at least those who are looking into the webcast, they see all of you, how good you are sitting so peacefully, calm, and when they look to... Me, they said, "My God, what is he talking with hands and mouth?" And so, you are the greatest one here, okay? And that's why the bail also said, "That's the truth." After all, in this, all is a guru tattva. It is the greatest one. Patañjali said, "Guru," which all the... Cannot destroy him, and that guru tattva is Īśvara tattva, and even Īśvara we kare vandanā. Therefore, it is said, "Gurudeva darśan dhanam, Gurudeva cetana ānanda ghanam." Ho cetana, O Gurudeva darśan śeṣa Maheśa, Maheśa kare. So, Mahāprabhujī said, Mahesh says, "Kāre Guru Śiva," even Brahmā, Viṣṇu, Śiva, all are in service to Gurudev. Prabhu, Tanman Dhanarapano, Lord, be merciful to me. My body, my mind, my all belongs, surrendered to thee. Brahma, Vishnu, Śiva, said Gurudev, be merciful to me. Guru Tattva is beyond that all. So tomorrow we will come to this: "Pūrveṣām api gurūṇāṁ kalena kalena vāsidat." Even the kāla cannot destroy. So there Śiva said, that is Śiva Tattva. Guru Tattva is Śiva Tattva.