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Om Śānti Śānti… Śānti, śānti… Adoration to the Cosmic Mother, the Omniscient and Omnipresent, the Lord of our hearts. In his divine presence, dear brothers and sisters, good evening. It is my great pleasure to be here today again in this beautiful city and in this beautiful hall with you. All my dear brothers and sisters, you remember my talk in the same hall last year. The subject is Kuṇḍalinī Yoga. Many of you know, many are maybe first time today. Last time we spoke about the manifestation of the human consciousness, the hidden powers in humans, and the first milestone of the human consciousness, which begins at the Mūlādhāra Chakra. And today we have the second milestone, namely the Svādhiṣṭhāna Chakra. I will repeat something from last time again, just so that your memory gets fresh. And those who are first time will also have a little idea of what I spoke about last time. You relax and enjoy. I wish you a very divine evening. When one is speaking about the divine, and especially about divine Śakti, then one is in that consciousness, dwelling in that divine consciousness. One enters into that phenomenon, like a diver dives to get the pearls. In a similar way, I am going to dive now into that Divine Śakti and Divine Consciousness. I see all of you, very great personalities here, dear journalists and all others. You have noticed that in the very beginning I chanted Oṁ. And that is also the subject of the Kuṇḍalinī. When you chant Aum, all the barriers open for you. And your inner self touches that point. That point is the source of the knowledge, where you go to pray, to request, to get the blessing of that divine wisdom. That's the purpose of chanting the OM. If you like, you can experience it just now with me. We will chant once only, and for that, you have to sit straight. You have to fill your lungs with the air. Yoga is a practical way. Tons of theory is nothing compared with a gram of practice. And that's why we are all here: to experience something, to realize something, to gain something practically, in reality. So you are sitting straight, your shoulders are relaxed, and your stomach muscles are relaxed. You close your eyes for a while. Closing your eyes means that you are able to concentrate and dive into your inner world. That inner world unites with the cosmic world. A few times, deep inhale and exhale. And this is also the preparation and first step for the meditation. Close your eyes and be aware of your being here in this hall. Feel the atmosphere, and now really ask your inner self for that particular thing which you really desire to have. While chanting OM, concentrate on your own resonance, on the sound of the OM, so that you become the center point of that cosmic sound, the OM. And observe how this resonance is passing or penetrating through the entire space. After chanting OM once, three times you will say, "OM, śānti, śānti, śānti." There you will experience the peace. So again, remain with closed eyes. Sit straight. Deep inhale, and you will chant with me. Peace in thyself. Peace in your family, peace in your country, peace be in the whole world, and may this peace be in the entire universe. Fine, now you can open your eyes and relax. The OM is the universal resonance. The universe, which is endless, is unending. We are limited. The limited one does not know about the limitless one. But still, we call it the endless universe. Then we say the universal consciousness, or the cosmic consciousness. So the endless universe is like a mother. Mother body. That's cosmic mother, that's divine mother. Within her is residing the cosmic consciousness. Both are perfectly balanced. Within this cosmic consciousness, within these two principles, the universe and universal consciousness, there is one very powerful force, Icchā Śakti, the willpower. And that is in the form of the resonance. Eko'ham bahusyāmi, I am one. And now I will multiply myself. That's called the divine will. That cosmic Self is one, and now that one wants to multiply in the form of creation through the number of stars, planets, and sun systems, and that is called the divine sound. Yogī who says that sound is AUM. Everything is coming out of that sound, AUM. And still that sound is there in every atom. Also, in the empty space, is it filled with that sound, that vibration, which is balancing, which is keeping union? We are connected, related to that cosmic vibration, sound. Even if we are thousands of kilometers away, there is no distance if the feelings are there. And that feeling is transmitted by that cosmic sound. In this endless universe, Anant, in this Anant, endless, Sahastrasūryas, thousands of sun systems are created by that only One. And we belong to this sun system, where we are now. The individual self, the jīvātmā, the individual one, is not only traveling around this planet but can travel to any planet. But the speciality of this planet is that it's called karma bhūmi, the planet of karma, the planet where you can develop. So here we are to develop. Towards what? To develop again towards the Self. With this resonance, we are traveling through the whole universe. This individual phenomenon is floating on the waves of time. The light, darkness, experiencing pleasantness and unpleasantness, creating some relations and then again departing, going away. On this planet, the Creator has created 8.4 million different creatures, divided into three categories: Jalchar, Thalchar, and Nabchar. The creatures which are existing or living in the water, which are living on the earth, and the third one, which is living all in this space. This all together is 8.4 million. Out of these 8.4 million, one is the human. And the difference between humans and other creatures is this: that humans have got something special, and that is the intellect. This intellect can be trained, developed, endlessly. Therefore, the most powerful tool in our body is the intellect. But intellect should have proper training. If the intellect is trained wrongly, then the human will abuse human life and nature, and will not understand what it means to be human. It is a circle through which we have to go. The door to come out of that circle is a human life. We will miss the chance; it will be a great pity. Therefore, to know what it means to be a human in this endless universe where the elements are created: the ether, the space which was, which is, and which will be. After that comes the fire, the air, the water, and the earth element. These five elements are perfectly balanced and united together, out of which our body is made. It's a miracle work, a mysterious work, a wonderful work of the Divine, the Creator, who has created such a body, or such creatures. And all this within us is residing the same, the cosmic Self. No creature is without the cosmic Self. Great Śaṅkarācārya gave one example. If you fill water in different cups, the cups can be different colors, different forms, and different sizes. You fill the water inside. If the moon is shining in the sky, you will see the moon in every cup. Doesn't matter if your cup is red, or yellow, or black, or white, or green. Which size, which form, doesn't matter. Twenty cups, the twenty moons you see inside. In the sky, there is only one moon for us. That one is in all. And all are connected to that one. Similarly, all creatures in which the reflection, the essence of the cosmic self, is. No one is excluded, and everyone is the light of God, whether human, animal, or bird. That realization is very important, and to know that within us is that cosmic self, the Divine Self, is us. "Know thyself" is the way to liberation. Who am I? From where do I come? Why did I come? Am I doing the things for which I came? And where will I go? Who am I? Know thyself. This answer can only be given by thyself. Theory will not help; it inspires us only, but it will not help. And for that we need a practice. There are many different practices in the world, no doubt, but one of the best, easiest, and sure, which I can tell you, is yoga. Yoga is one of the most ancient systems. It is the science of the body, mind, and consciousness. It means the union. The practice of yoga means a reunion, a practice for the reunion. In this body, God has given us many, many systems. Memory, emotion, consciousness, levels of consciousness, knowledge, intellect, and many other qualities. We are observing these, and these are all instruments for us. So, kuṇḍalinī is a science, a very scientific way to thyself. Now I will explain to you what the kuṇḍalinī is. Kundalini is the power. Kundalini is the power which is dormant in your unconsciousness. That power means the influence, the effect of your destiny. And destiny is created by thyself. No one is responsible for your destiny. First is created destiny, then life is given. Destiny is a fruit of our actions. Whatever you work or whatever you do, you will get something back, so destiny is the reaction of our action, that reaction in such a way that our life will be drawn in that direction. And destiny is not easy to change. Even the God who incarnates in this world sometimes has to go through his destiny. All great incarnations in the world went through a certain destiny. You know more about Jesus' life, what destiny he had, through which circumstances of life he went. He was able to change that? Either he didn't want to change, or he couldn't change, because the giver of the law is also bound to the law. For the children, the parents will suffer. So the Great Incarnation has to suffer for us. It is our mistakes, our sins that he or she has to suffer. So be aware, be alert of your destiny and your karma. Destiny will lead you definitely. No one can escape from destiny. There's one story which you know from the Greek, from the Greece. Name, I don't know about that person. When he was born, someone said he would marry his mother, Oedipus. He tried to escape from this. His father threw him away, left him in the forest, and then someone told him again. And he tried to escape and go away, but always destiny directed him there. That's destiny. Only through certain practices and through that realization can we avoid our destiny. And that destiny, that power of destiny is dormant at the unconscious level, which was explained last time in the mūlādhāra cakra. In our body, there are 72,000 nāḍīs, nerves. And these 72,000 nāḍīs, they are a channeling system, and all are concentrated to that energy point. And out of the 72,000 nāḍīs, is there somewhere pictures? No, today is the only picture for me, not for you. You... There are also chakras there, thank you, I have seen many times. In the 70,000 nāḍīs, two or three are very important. They are called Iḍā, Piṅgalā, and Suṣumṇā: the left sympathetic, the right sympathetic, and the central one. The left hand represents the moon principle, and the right hand represents the sun principle. And the central one is the consciousness. Now, these three: the moon is the emotion. The Moon is the deity of the mind. Never rises every day equally. Every second the Moon is changing. Every minute the Moon is changing. Similarly, every second, every minute, our mind is changing, our thoughts are changing, our emotions are changing, our decisions are changing. The principle of the mind is saṅkalpa and vikalpa, to decide and to again give up. And the sun is the principle of the intellect. The sun is the temperature, creativity, to decide, and to be active. That is our intellect. Intellect is the knowledge. The sun is the light. And the principle of knowledge is to give judgment. And the central nerve is there, the suṣumnā, where the consciousness is flowing. But this other one, the conscious and the nature, these two are mixing with our pure consciousness, influencing it. And so in these chakras, how the chakras were created, I will not repeat all, because last time I told you all. Now, the kuṇḍalinī again. So, kuṇḍalinī is the śakti, or kuṇḍalinī is the prakṛti, the power, the śakti of the prakṛti. Prakṛti is the nature, and this is connected with the destiny, very important. Point, second that we call in yoga, Śiva. Śiva means consciousness. Śiva means liberation. Śiva means the bliss. Śiva means the beauty, the beauty of the liberation. Śiva means the bliss, the joy, ānanda, the beauty of that bliss. And Shiva means the truth, the glory of that truth: Satyam, Shivam, Sundaram. Satyam is the truth, the reality; Shiva is Shiva; and Sundaram is the beauty. That Shiva is now known as the Cosmic One, the Cosmic Consciousness, without any attribute, without any form. He is that one who is first manifesting himself. That's called Svayambhū. No one has created him, no father, no mother. It's he himself who has manifested. That is the first man, the first creature, or the first form in this universe. That Shiva is the liberation. That is the pure consciousness. And pure consciousness is residing on the top of the head. Is the chakra there again? No. What is today with the chakra form? Oh, I see. And where is the point? You see technique. Thank you. So I would like to have the Sahasrāra chakra on the top one. Thank you. Yes. Yes. Yes, now, yes. Thus, the holy seat of the Lord Śiva is Mount Kailāśa. When I point here, you see there also. You know, all of it is in Tibet, now it's China. And the holy Mount Kailāś is the seat of Śiva, the symbol of Śiva. And this is your sahasrāra cakra. When you achieve this last state, the cakra, your divine self will be free and dancing like the dancing Śiva. That chakra is also known as the Brahmarandhra. Brahma means the Supreme, without form. There is only one God. Every religion, every culture preaches only one God. There is only one God, and that is Brahman, formless. But from time to time, the quality of that Supreme is manifesting here. That we call incarnation. And that there were thousands of millions of incarnations. There were incarnations, there is incarnation, and there will be incarnation. They represent that Brahman, like a fire, a dormant fire. In this table, there is also fire. Everywhere is a fire, and when this fire awakes. It is different. If a big fire is in Ljubljana, it does not mean the fire in the other part of the world is gone. So if somewhere an incarnation is incarnated, it does not mean that somewhere there is no more divine or holy man or holy person. You are also an incarnation. This is a word for being born. But we are born through our destiny, through our karma, and he is born with his own willpower. One is coming into the prison as a guilty one, and the other one is coming into the prison to open the door and liberate them. The free will, he's working there. Similarly, we are prisoners in this world. Prisoners of this karma, karmic prison. And he's coming to us to liberate us. But it does not mean that his divinity in the entire universe disappears. No, he is there. So, Brahma Randra is the Sahasrāra chakra, from where here is the seat of the Sahasrāra, where the Divine Consciousness is residing. So once more, I want to have that one chakra, this picture of the one, this one please. So, this is how you imagine in our body chakras are located. And these are the three nāḍīs: iḍā, piṅgalā, and suṣumṇā. So the sahasrāra cakra is on the top here. From here, from the toes till the ankle joint, these are the earth chakras. From the ankle joint to our knees are the vegetation chakras. From the knees to the hips are our animal chakras. And from the beginning of our spinal column to the end of the spinal column is the human chakra. Please, can I have the picture of this second one? Thank you. And from this part, all these three chakras above, these are the divine chakras, devic chakras. We are blocked somewhere here, and we would like to come up here. Brahmarandhra means the door to Brahman. There sits Sadāśiva. Sadashiva means everlasting bliss, unchangeable. The supreme, the divine. And Kuṇḍalinī Śakti is down there. So, I would like to have Mūlādhāra Chakra again once more, please. Thank you. The Kuṇḍalinī Śakti is here in the center of our Mūlādhāra. Now from here we have to go all the chakras up to come to the Sahasrāra. Now, kuṇḍalinī literally means: kuṇḍ means a deep tank, a deep place, a water place. When you put some kind of things in the deep tank filled with water, it will go all, and the dust will go to the bottom. It will change the form; all will become like earth, the slum. We cannot identify now what it was. Similarly, at the present time, we cannot identify what is dormant at an unconscious level of the consciousness. The masculine is Śiva, and Śakti, the power, the energy, is the feminine. And that's why, because it is a feminine power, it became kuṇḍalinī. Now, kuṇḍal means also a ring. Ring means continuity. When you see the ring, you don't know from where the ring began to be produced. There is no beginning and no end. For us, we don't know when it was. So, similarly, this recycling process, reborn process, continuity in the universe, coming and going. There are four seasons of the year, continuously repeating, cycling. Everything is rotating. Similarly, the energy is rotating and bringing us to some level of consciousness or some state. Now, this is called Śakti. This Śakti can become free only when it merges again with Śiva, with the Sahasrāra Cakra. So prakṛti and puruṣa, the nature and consciousness. So śakti and śiva here mean not a female and male body. We should not understand like that. It is formless, and therefore it is misunderstood if we think about Tantra Yoga and misinterpret it with the human female and male bodies. That has become commercial. To become a little more human, more interesting. Nowadays, in every magazine, you see the naked form of the human body. So now the tantra poses are not any more interesting. So tantra, tan means to expand, and tra means to liberate. Expand your consciousness, till the reality, till the Śiva, and liberate yourself. That's called tantra. Expand your consciousness means your experiences, your knowledge, your practices. So when the process begins, the kuṇḍalinī awakes from the mūlādhāra cakra, going up, we experience different things. That Kundalini, the Shakti, brings up all our past karmas. We humans are also very weak beings. We have a lot of fear. We are very afraid, very scared. And you know, we are very scared of death also. Other animals are also very scared of death. No one likes to die. Why? Because it is not the death, but the process: how we die, how we will suffer. And what is after? If you believe in rebirth or not, that doesn't matter. Reality cannot be changed. Belief cannot change reality. That reality is that evidence, a cosmic evidence, and evidence will never die. So the reality will remain. If you are fearful of death, then why? Because you don't know what will happen after. And we are attached to things. What will happen to these things that we have now? It's easy to make a philosophy: "I don't believe in rebirth." I don't believe in God. I don't believe in liberation. It's easy to make a philosophy. And to make a philosophy is just to keep humans busy. That they don't make nonsense things. When the realization takes place, all philosophy ends. There is one nice poem: "Panta Pantaki Khičta, Panta Pantaki Mai. Ek padham esi he, Ja Panti Povse Nai." Everyone is fighting for their path. Everyone is fighting for their theory, or their way, their philosophy. But there is one path, there is one place, not path, sorry, that no traveler can reach that path. When you come there, there is no more path. All philosophy is finished. Only the One, Eko'ham, I am the One. Ekobrahman dutye nasti, only One is the Brahman. That is a realization. So truth is the truth. And what is a bitter truth of this truth? You cannot realize this unless you face it face to face. In India, we used to say, if you want to see heaven, then you have to die. And after death, if you don't see heaven, it is your karma. Because you will not come back and tell, "Hey, Swamiji told me I will see heaven, and I didn't see heaven." Swamiji will think one problem is little. Therefore, do we know, or are we only making philosophy? So maybe there are many philosophers, excuse me please. But I am talking about that which is going on in me now. Theory will not help us. I am hungry and you tell me about many different qualities of food. Nice pizza, or nice pasta, or this and that. My hunger will increase; it is not full, not satisfied. When someone comes and gives me a little piece of bread, I will eat, and that will help me. That's a practice, that's a reality, not a theory. So do it yourself, realize it yourself, practice yourself. I will only inspire you or give you some direction, but still you will not get that which you want. Only you have to realize that. So this Prakṛti, the Kuṇḍalinī Śakti, wanted to come to the Sadāśiva, to the Śiva. When the individual consciousness reaches the Cosmic Consciousness, Super Consciousness, then three things become one: knowledge, knower, and object. The cosmic self, myself, and the knowledge I want to realize. Knowledge, knower, and object merge into oneness. That is called perfect, complete liberation. Because this Śakti, your individual consciousness, tries to reach and come high up. Kundalini is sometimes written as a serpent power, a snake. The snake means poison, and poison means death. It means this snake should awake to lead to liberation, to immortality, and not to death. If you drink poison, consciously or unconsciously, it will affect you. If Kuṇḍalinī awakens, consciously or unconsciously, it will affect you. The serpent moves, making curves. So when the energy is awakened, it's making the curves, moving like this. And that's why it's called serpent. Snake in Indian language means the Kāl. Kāla means death. The king of death is Yama. Death is following us all the time, going parallel to us. One side is going Kal, and one side is Gyān, these two. Knowledge and death. Finally, the Kaal will be the winner. Kahl is constantly observing you, when he can kill you. But the knowledge is protecting you. But the Kahl and knowledge, Gyān and Kahl, both are going parallel to us. But those who will realize self-realization, their body will still become the victim of the call. But they are the liberated ones. They will not go to Yama, but they will go to Brahman. Yama is the God of the dead. In the Yama, in the God of the days, the destiny is sitting there, symbolically. Destiny has the book there, and every minute's report is there. When you have the meeting of your society or any meeting, then you must write the minutes report. This minute's report is the invitation of destiny. In the book of destiny, everything is written. So Yama will send you back to the chaurāsī, the 8.4 million creatures line. Ātmā jñānī, Brahma jñānī, when comes the yama, will greet him and say, "Sir, you go this direction to the Brahman." So these are just the pictures. It means those who are not free from the sins and karmas have to come back, and those who are free are in the light. So the kuṇḍalinī means this kālā, another kālā means time, the past, bhūtakāla, vartamāna and bhaviṣya, the past, present and future. So Bhūtakāl, past time is known as Kāl, and our past life circumstances and karmas are dormant in that past time. And we are carrying, as a backpack or rucksack, with us throughout the whole universe. Doesn't matter if you fly with an aeroplane, your sadness will go with you. So karma will all the time go with you. Therefore, if someone thinks, "I am unhappy and fed up with this life, I want to die," and some people commit suicide, that's not good. Die means not to become free of the karmas. But you cause more karmas. There are many sins, but the greatest sin is called suicide. Never let thoughts of suicide come into your mind. Don't run away from the problems. Problems are there to be solved. And life is a problem, and the problem is life. Problem is the best school of life. A great hero never runs away from problems. Therefore, be happy that you have so many problems. Kal means the past time, the time. Kal means the snake, the poison, the death, the ignorance, the darkness. Therefore, in the Upaniṣad it is said, Tamaso mā jyotir gamaya, lead us from the darkness to the light. All, every creature wants to come towards the light. Even if you put the seed in the ground, the sprout comes out where the light is. Everything goes towards the light. Kundalini means that nature, that Śakti, that karma, that destiny which will rise up from unconsciousness. Now we are dwelling in three levels of consciousness: unconscious, subconscious, and conscious. Deep sleep is like unconscious, dream is subconscious, and awaken is conscious. We want to come to the Super Conscious. When you reach the Super Conscious, then after this life, you will be in the Cosmic Consciousness. Now our Kuṇḍalinī has begun its journey from Mūlādhāra to Svādhiṣṭhāna. Now, what? We are waiting there. Please, Svādhiṣṭhāna Chakra. Very nice. You see? Yes, thank you. Well, now we are on the second milestone. Svādhiṣṭhāna is written Svādhiṣṭhāna. Sva means the self. And stan means the place. You know, Rajasthan, Pakistan, Afghanistan. Stan means the place. So, place of the self. Actually, the Kuṇḍalinī was residing here, but due to our carelessness and our desires, that Kuṇḍalinī became Kālī and went down to the Mūlādhāra. Mūlādhāra has a red color. The red color is Śakti. Concentrated Śakti, the color of the earth. And Svādhiṣṭhāna has an orange color. It is awakening Śakti. Awakening or changes of the consciousness, where the sun rises, have this color. What means sunrise? When the sun rises, it means the entire consciousness is awakening. All birds, all animals, all flowers, everything is awakening. Only lazy humans, after drinking a lot of alcohol, don't wake up. This color symbolizes the color of awakening, energy, active energy. And when the sun sets, it also has the same color. The consciousness goes to sleep. So this changes the development of consciousness. These four petals and six petals have the Svādhiṣṭhāna, and the six petals represent the immense energy, the vitalities of the body. It's called ṣaṭ-sampatti, six treasures. Sat-sampatti. The six treasures are hidden in humans. Sam, tam, śraddhā, titikṣā, uparati. If I explain all, it will become midnight. Now, there we have a crocodile. In the Svādhiṣṭhāna and Mūlādhāra, we had an elephant. What does a crocodile mean? Crocodile is a beautiful animal, but it represents laziness. Only awake for eating, and again sleeps. So a person who is only eating and sleeping and not working is like a crocodile. So let's come more near to the symbols of the Svādhiṣṭhāna. I will look in the book and tell you exactly. Chakra is a very, very important center in our body. And you should try to master this and overcome this. The svādhiṣṭhāna chakra is located also on the spinal column, at the end of the spinal column, about two centimeters above the spinal column. This Swādhiṣṭhāna chakra has an orange color, which I told you, energy, activity, happiness, and hope—that's very important. Sattva, the element of the Svādhiṣṭhāna Chakra, is the water. Water means temptation. Water means desires. When you dream from the water, It means some desires, emotional desires. If you dream of clean water, it's about pure love, clean love. And if you dream of dirty water, or that you are stuck in the dirt, that indicates in your life that the love which you have now will become complicated. Now, purify that. It is in you, and that will become very complicated now. Therefore, purify your love, and love should be pure and clean. There is no dirty love. Love is always pure, but this water is māyā, is moving, and is again the principle of the moon, and the moon is also temptation. It awakens the desires. On the full moon day, the entire nature is nervous. And on the dark moon night, entire nature is also nervous. So it is a water element, and the mantra for awakening of the Svādhiṣṭhāna cakra is called "yam." That yam chakra mantra will lead you now from this energy upward. It will create a boundary or a barrier against all negative energies. The God principle: every chakra has a deity, and that is Brahma. Brahma is the creator. Brahma, Viṣṇu, and Śiva are the Trinity. Vishnu is the protector. Shiva is the liberator. And Brahmā is the creator. Some people say Śiva is the destroyer. Yes, he is a destroyer of the negative things and a protector and liberator of us. So Śiva destroys our negative karmas and negative energy. Shiva is not a destructor as we think. Unfortunately, they didn't add the second sentence. It should be Shiva as a destroyer of negative energy and karma, and the liberator; he is the liberator. So it is the Brahmā. Brahmā is the creator. It has six petals, which I told you, Ṣaṭ Sampati, and where the treasure is, there is some other quality connected to this treasure. But I am coming again to Brahmā. So you see the God, Brahmā, four-headed Brahmā is sitting here. Is creator. Always where he is, she is there. Where Viṣṇu is, there is Lakṣmī. Where there is Śiva, there is Śakti. And where there is Brahmā, there is Sarasvatī. Always male and female, both are going parallel. In, we don't have here one picture in our archive, but in the book you will find one very nice picture, it's called Gaurī Śaṅkar picture. Gaurī Śaṅkar, Gaurī is the Śakti, and Śaṅkar is Śiva. Half of Śiva's body is female, and half of Śiva's body is male. I think it is in the calendar. Thank you very much. It means in every one of you, in us, the existing male and female principle. So if the camera technique is very good, please show the Śiva's there. Beautiful. The left side of the heart is the Śakti, the feminine. Right side is the masculine power. Shiva and Shakti should become one. In normal life, you said, when you marry, now you are complete. You know what marriage means? In English, marriage means merge. It means unite, become one. As long as husband and wife have oneness, one idea, one opinion, they have a happy marriage. And as soon as a different opinion comes, then they separate again. So you should be like Śiva and Śakti, you know, one, don't separate. And especially don't divorce when you have children. You don't suffer, but you know children suffer very much. You can divorce when children are fifty years old, no problem, because children have to grow and be on their own. Now the Ṣaṭ Sampatti, six places which have the symbol on it, and that is very negative śakti inside also. Our obstacles are these six petals. First, when we come from Mūlādhāra up, then the hungry crocodile is sitting there. Crocodile means passion, sexual desires, so it swallows you, digests you in the stomach, and puts you back into the svādhiṣṭhāna, mūlādhāra. So the first petal is anger, the second is hate, the third is greediness, the fourth is jealousy, and the fifth is cruelty. And the sixth one is laziness. First, as soon as you reach this center, laziness comes. That you don't practice more, or you neglect your practices, you are not more active. If you are awake, then you have a lot of desires. You are greedy. And when you are greedy for something, if someone wants to take it away, you are angry. And if the chance is there, you are cruel with them. And if not, no chance, then you are only suffering inside; you are jealous. You know, those who are jealous cannot sleep. Those who are jealous lose their appetite. Jealousy is a symbol of an undeveloped personality. You are still childish, but anger, hate, jealousy, and greediness are there. And the passion, the sexual desires. So this point is a very sensitive point. All creatures are fighting for this. You see any animals, the male, when they come together, they are fighting. Thanks to females, they are very calm and peaceful. So, all females, you are very nice ones, very calm. Fighting is a boy, you know. But this quality is fighting in you. Therefore, through practice, you overcome. Live a happy life with your partner. Be happy with your wife; don't think that somebody will be better than your wife. Don't think someone will be better than your husband. Therefore, destiny has led you to that partner. Of course, there are some individual cases that I don't want to speak about. One partner is very cruel, and he or she is drinking and using drugs and many, many things. The Sarasvatī of this Brahmā here, Sarasvatī means wisdom, Sarasvatī means understanding, and Sarasvatī means viveka, to decide. What a human has as a powerful tool is Sarasvatī, the intellect. But good intellect, not negative intellect. Intellect is full of love, understanding, forgiveness, kindness, humbleness, oneness. That intellect is very important. Negative intellect is fanatic, full of ego, hate, jealousy, greediness, cruelty. This is a negative intellect. God protects us from this negativity. Therefore, God should always grant us the Sarasvatī. Saraswati is the goddess of wisdom. In our Indian schools and in Hinduism, Always in the schools, first we pray to the Lord, Divine Mother Saraswatī. We have as much devotion to the male God as to the female God. Hinduism is a very balanced religion because it is a sanātana dharma, which is an eternal religion. It is not a man-made religion. It is following the cosmic and natural principles. There is no discrimination, but after someone has written the books,