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Salutations to the cosmic light, adoration to our holiness in the divine presence of the cosmic self. Good evening, dear brothers and sisters, and Hari Om. Welcome. We continue from our talk yesterday. We were speaking about consciousness and the three guṇas, destiny as the result of our deeds, and the ten senses. The three levels of consciousness are unconscious, subconscious, and conscious. These ten senses are the five jñānendriyas, the senses of knowledge, and the five karmendriyas, the senses of action. Each jñānendriya coordinates with each other and gives us information. Eyes are to see. The work of the eyes cannot be done by other jñānendriyas. Suppose your eyes are closed, but other jñānendriyas are active. Your eyes are closed, and something is now falling on your head. Your other senses will not inform you. Only you will know when it falls on the head. Similarly, with the ears. Your ears are closed, your eyes are open, and someone is calling and calling. You cannot hear. Like this, these five senses of knowledge—eyes, ears, nose, tongue, and skin—give us information, which is very useful information. There was a hunter. He went for hunting and saw a deer. He was running behind the deer to shoot it. Through the forest, the deer disappeared. But the hunter kept on running and searching. Somewhere he found a small hut, and outside of the hut, one yogī was sitting and meditating. Meditation has two techniques. One is, you close your eyes and withdraw yourself from the external world. Second, you have a connection with thyself, but at the same time, your indriyas, jñānendriyas, meaning the knowledge senses, are active. Eyes are opened, you see what is happening, you listen to what is happening, you smell, you taste, and so on. The hunter saw the yogī and asked him, "Sir, do you know which direction the deer was running?" Now, the yogī was thinking because he saw that in his hand there was an arrow and a bow. His situation, in which situation he was, that we call Dharma Saṅkaṭ, a very critical situation or decision. He was thinking, "If I tell him that yes, he ran this side, I saw, and he ran this side," the hunter will kill that deer, and I will be the guilty one; I will have this sin. If I do not tell him, and I say to him that no, I have not seen, then I am lying. To lie is also a sin. What to do? So the yogī said to the hunter, "Yes, I have one message for you, which I cannot explain to you." He said, "What?" "Who can see cannot speak, and who speaks cannot see." So I do not know what to tell you. Eyes saw, but eyes cannot speak. And the mouth can speak, but cannot see. The hunter said, "Crazy man," and went away. So each sense, either jñānendriya or karmendriya, coordinates, and they are all connected to our intellect. And the intellect has to give judgment: what to do and what not to do. So these ten senses are carrying the coach of our life. There are five and five, ten horses. These ten horses can destroy you completely. They can put you in such terrible situations in your life. And these ten horses can bring you very comfortably to your destination. So, jñānendriya, impression. Whatever you see, you hear, you smell, you taste, you touch, it goes to your conscious mind, and that is connecting with our memory, the stores, storing. The stories are in the subconscious, so all information which you get goes to the subconscious like a film is constantly moving, changing, new pictures, new impressions are recorded. So it means your conscious level is not responsible, and your intellect is also not responsible now, in this minute. So constantly, we are feeding our subconscious. And whatever goes to the subconscious, it is converted into memory, recorded as a memory. Now, for example, those who are not in India and in the Hindi world, there is one, I will ask you, do you know what is Aṅgur? Now, none of them, except Indians or those who understand Hindi, know what is Aṅgur. Now, this picture does not go in your mind. Your intellect rejects, but this sound, this word will remain in your subconscious. After one year, you go to someone's lecture, and one will say, "Do you know what is Aṅgur?" And you will say, "Oh, I do not know what it is, but this word I heard once the Swāmījī was talking in the lecture." And when I will tell you the translation, I will either translate for your ears, or I will not translate, but I will show you. Then you will say, "Yes, we know this." How do you know? Because this picture, that form, or this name is registered in your dictionary of the subconscious. And now I will tell you, Aṅgur, in Hindi, in English is called grapes. Why do you smile? You got the picture, no? You got the taste, you got the smell, you got the pictures, and you got the name. That is it, and now whenever I will ask you, "What is aṅgur?" you will immediately say, "Yes, this." And there is a very similar word, do not make a mistake, do not get misunderstanding. A very similar word, there is only one letter different, and that is called Laṅgur. Now, you know the langur, and now you do not know what that is. So when I go and ask you, "Please, can you bring me the aṅgur?" you do not understand to bring me laṅgur. Laṅgur is a monkey, and aṅgur is grapes. So our subconscious has such a big dictionary, but all... is there name, form? Name is the sound, the form, and the taste, the touch. So, all impressions that I will call, or we can say, saṃskāras—the impression, the saṃskāras, the visions. So, only these five senses record in our brain, all this. Whatever you learned from your birth till today, only through these five senses. When these impressions go to the subconscious, they get three forms. One, that you would like to have it, it will remind you again and again. Second, as a learning process, so... you, it goes to your memory, just recording. Third, it was not so important, so it just got lost. It got lost, but not completely. You neglected it, but still, there, evidence will never die. So, it is there. Now, those impressions, messages, information, whatever you call them, which went to the subconscious, begin to work. They work in our subconscious, and that we call Vāsanā. It means it will develop into the desire. If it was very interesting, something we would like to have, to do, it now turns into, like, smoke from the fire comes up. And again, those impressions will come up and come to the conscious. Now, the conscious is overloaded from both sides. In one way, it is ready to receive anything. The second way, coming from down again up, so the conscious does not keep anything, but he will give further, like he received and gave further, to transfer to the subconscious. It came back. Feedback to the conscious, he will not keep it; he will give it further, and that is intellect. The principle of the intellect is to give a judgment. Is this Aṅgur or Laṅgur? It came from the subconscious to the conscious, and now the conscious has these both worlds, and he gives it to the intellect. It is your job to decide. That is all. Now, the system or process or the tendency or the principle which gets from the first impression of the conscious, and which the conscious gives over, that is the mind. So the mind takes this information to the subconscious. And what is hidden in the subconscious? It is the mind which brings these vāsanās, desires or information, to the conscious. Now, mind is not responsible. A responsible mind does not take any responsibility, and the mind has no power to decide anything. The mind is only a messenger or a clerk. A clerk will bring the letter from one office to another office, that is all. He cannot sign and give the stamp and say the work is done, you can go. No. He has no authority, no power. It is only a clerk to bring the letter from this table to that table. So mind is that clerk, which takes the message from the present situation, very fresh from the five indriyas. Hearing, looking, smelling, tasting, and consciousness is very alert at that time. It is a mirror. Like a camera, I want to make nice photos and sit nicely, and I want to have a nice [photo], but here is hanging spaghetti in my beard. I do not see. The camera will not tell me, "Samish, remove your spaghetti," and on the photo, it will be coming, "Oh, nice spaghetti is hanging." You see? So it is your mirror, and this is the same. The mirror is within you, the same mirror. So when you meditate, when you close your eyes, or when you think deeply, then you look at yourself in your inner mirror. Your inner mirror will show you all the reality again. It will replay the film there, either. You do not want to tell, or you want to tell, it does not matter. But there are two who know this reality in this room. Now, there are two who know this reality, what is in your inner mirror. You cannot hide each fine hair, each... everything. The one, yourself, and second is God. That is it. You cannot hide in front of yourself, and you cannot hide in front of God. So meditation means look within your inner mirror, and you will see your beautiful svarūpa, a beautiful photo, tasvīra. So meditation means that you look in your inner mirror, and what you do not like, be fair, be correct. And then you will say, "Yes, this is not good." Now, the question is, are you strong enough to remove this forever? Mistakes happen, we do many times, but are we in a position to say, "Finished, no, this will never happen more"? But then it is there. The mind is one, or this greed, the greed is that one which never can be satisfied. One king said, there is a story, if... anyone can bring a goat to me, which goat has a stomach full, not eating anymore for five minutes. Anyone, I will give half a kingdom to that person. And one man, who was greedy for getting half the kingdom, he had a very nice goat and was... feeding her and feeding and feeding... good things and this and that in one room, just 20 meters far from the king. And then the stomach of the goat was like a drum, and he brought the goat, said, "King, my goat is completely satisfied. He will not hunger and will not eat anything." And the king had a very nice, gentle branch of some nice tree, and it was in his hand, and a goat came and began to eat. The king said, "Okay, you can take it." So this mind, or I would say not a mind but our greed, is so hungry, it can never be satisfied. Forever it will come, it will come for the time being, maybe. But the problem is that if you are looking, the senses are tired, but your hearing sense is not. If hearing is tired, looking is not. These, or these, or that—some of these ten horses are constantly restless. And that is, as one saint said, "Is tan mein indriyan das hai, koi pure yogī ke vas hai. Is tan mein indriyan das hai." In this body, there are ten senses. A rare yogī who has all under control. But two senses you cannot trust, even that yogī. These two senses are the biggest trouble in the world. "Ek upas tujī svadendriya." These are two: the senses and our passion. These are constantly alert and aware to do anything. And so it is not easy for our self to walk through this fire. So, the mind is not responsible. Your mind is only a clerk, a courier, which is bringing the message from here to there. That is all. Therefore, Maṅkā Rājā or Maṅkā Devatā, we call Devatā, means goddess. Maṅka Dev is the moon. The moon is never remaining or rising equally every day. The moon is changing from the dark moon to the full moon and from the full moon to the dark moon. And moon, this moon planet is that kind of planet whose radiance on our planet Earth is the awakening of the desires, vāsanā. And that is very important. God Kṛṣṇa said that in the vegetation, I enter through the moonlight as a nectar. The sweetness of the fruits and all these things is that which is coming through the moonlight, the different phases. And there are 14 days of one phase, called Kṛṣṇa Pakṣa. From full moon to dark moon is Kṛṣṇa Pakṣa. Every day, the moon is decreasing. And 14 days is called the Śukla Pakṣa, which is increasing every day. And this decreasing and increasing, these two phases of the moon, have a very big influence on our planet, meaning on our entire system. Maybe the earth, mountains, ocean, plants, fruits, fish, birds, animals, or humans. All. All are influenced equally. Though there is a cloud between, it does not matter. It does not matter. And you will see on a full moon day, many, many people cannot sleep. On new moon day, many people have headaches or problems. Or when the moon begins to increase, then depression is gone. And when the moon is decreasing, then slowly, slowly, depression is coming. There are some people who have this phase of depression coming and going. Māṅka devatā chandra. So this lunar period in our body, that is united, connected with us, with our left nostril called Iḍā. And this left one, which is coming and is half part of our left body, that is called Gaurī. And Gaurī means Pārvatī. Gaurī means Śakti. Female and the right part, that is the consciousness or intellect, and that is a bright sun, buddhi is a wisdom, the light, and that is called the Śiva, the pure consciousness. So Gaurī and Śaṅkar, they both, male and female, are present in everyone's body, either male or... female, you call here, but I think we have in this book also a very nice Gaurī Śaṅkar picture. Do we have that, or they will put it out anyhow? Sometimes you can look in. They took it out, I think. Yes, in the calendar it is there. Thank you. Now, so we are on the intellect. So intellect is a very presence, even not a one second time he has. Our, not intellect, sorry, our conscious, cetana, is awakened. So it is connected to the intellect, and intellect gives the judgment. Now, one vāsanā came from my subconscious. My mind brought it up, and my mind said, "Bye-bye." And it came to my conscious. It is ice cream. That is finished. He said only ice cream. And now, the duty of my conscience is that ice cream is connected with my tasting senses. And so, I put this towards the tongue. It is not anymore my job, Hari Om. I am ready to get other messages. Now, your intellect decided, "Yes, ice cream, tongue, enjoy." Now, if you will do or not, that depends on how strong or clear your willpower is. And there is another principle that is called viveka, and viveka means to give a very clear answer. It is like a knife; you cut the cheese. Check this. Side or this side, and so God Kṛṣṇa said to Arjuna, "Before doing any karma, know the form of the karma first. Know the form of the karma. Think what you are doing. Then the fruits of the karma will be in front of you, and after is your thing, if you want." To do or not to do, so this is the mind, intellect, and buddhi, and viveka. Viveka is intellect, but you can say more than intellect; it is deciding power. There is one word for viveka, it is called discrimination, but you cannot say, because discrimination is always... negative for us to divide it now. I have a desire of eating ice cream, and my intellect said, "Okay, you will. Let us have an ice cream." But some of my friends who are sitting beside me said, "No, Swāmījī, this ice cream has an egg inside." Do not eat. Now I know that I like ice cream very much, but at the same time, I do not eat any egg. So I asked the ice cream seller, or the shop, "Do you have any ice cream without eggs?" He said, "Sorry, we do not have any ice cream without eggs." The other people who ate the eggs, they were taking balls of this ice cream and enjoying, and I was sitting, but I said, "I quit, I do not want to eat." And about five months passed away, five months passed away. One night I was dreaming, I was... dreaming that we came to a nice, hundred-thousand-percent vegetarian restaurant. How many percent? Hundred-thousand percent pure. And they had a nice, colorful ice cream. Desire—so quickly desires came out from my inner dictionary. Explanation: what is this? Is that explained? Ice cream is tasteful, and so it is without an egg in the dream, yes. And I went with my friends or disciples, and they bought ice cream. And once one came and said, "Swamijī, first you." And I took it and said, "Thank you." I even forgot to say the eating mantra, you know. Brahma arpaṇam, Brahma haviḥ. You see how our desires, even you forget God. And if I will say mantra, "Brahma arpaṇam," water will drip from my mouth for you, you know. This is called a desire. This is my... you cannot wait. So I took the ice cream, the spoon, and came near to my lips, and an alarm was ringing. Finished. I woke up. There is no spoon, no ice cream, nothing. The entire picture, beautiful, disappeared. Not disappeared only the picture, but I was disappointed. Even I could not enjoy or fulfill my desire in the dream, and that... desire went again back, it will repeat sometimes, and then form is lost. It is gone from my conscious level, and then intellect has no abilities to realize this, what it is. Unfulfilled desires, does not matter which kind. Desire which you could not fulfill, and you forgotten, or you did not forget, but there is a reaction within yourself, and that is called a psychic problem. That is called a psychic. From where the psychic comes? What is the psychic? Psychic problem. The fear is unexplainable, that kind of anxiety, these many things, and you go to the doctor, and the doctor will say, "Yes, there is no pain, there is no pain, everything is okay," but still you have the pain. Then he will say, you see, I think he is a psychic. Now, you go home and look in your mirror. I am psychic. And evening you sit for dinner, and your wife asks you, "What happened? You look a little bit down." You see, the doctor told me I am psychic. You see? So now this reaction, negative reaction, is so much. You drive a car and you said, "I am psychic." Slowly, slowly, you are in the depression. Depression means deep rest; you cannot come out again. Either one is in a coma or in depression; both situations are the same. And so this controlling... of these two nerves, Nāḍī's functions, what we call Iḍā and Piṅgalā, purifying with special prāṇāyāma techniques, and then try to influence your cakra systems in the body, your energy centers. You can control this. You can become the master of this, your self. You can fulfill your desires, and you can then order your body to function in that way, but first you should know what kind of energy is in your body and where this energy will lead you. In old age when the Rishis were there, ṛṣi time, and they had many. We have in the story there, many, many thousands of years life they had. There was a great ṛṣi, a very great tapasvī ṛṣi. His name was, um, in the Rāmāyaṇa, not a Viśvāmitra, and Viśvāmitra had 60,000. Years of tapasyā, Viśvāmitra, those 16,000 years he was meditating and doing, but he had one desire, you see, still desire: "I would like to be a Brahma Ṛṣi." And it is not easy to get this title. This is not a title on the papers, but it is a title. In your light, in your achievements, and this can everyone, may they call he is a Brahma Ṛṣi. But there was a great saint, another one at Rāmāyaṇa time, his name was Vasiṣṭha Ṛṣi, Vasiṣṭha Muni. And Vasiṣṭha was the guru of the dynasty of the Raghu Kula. It means God Rāma's dynasty. And Viśvāmitra would like very much that the Vasiṣṭha Ṛṣi, or Vasiṣṭha Muni, calls me Brahma Ṛṣi. And Vasiṣṭha, did not he? And though it is such great sādhanā, doing that, the saint, for 60,000 years, because of jealousy and anger and ambition to be called a Brahma Ṛṣi, he killed the sons of Vasiṣṭha. And he stole one of the most beautiful cows. And he did everything that he could, but Vasiṣṭha Muni said no. One day, Arundhatī, the wife of the Vasiṣṭha Muni. Arundhatī and Vasiṣṭha Muni both went for a satsaṅg evening somewhere. It was a Śarad Pūrṇimā, the month, a full moon day, somewhere in November or October. That is what we call in India Śarad Pūrṇimā. It means now the winter will come and cool time will come. Beautiful night, wonderful night. When it is 45 degrees, constantly hot, and then suddenly it becomes about 30 degrees, you enjoy 30 degrees. Evening after the satsaṅg, midnight, Arundhatī and Viśvāmitra, no, Vasiṣṭha Muni, husband and wife, both were coming from satsaṅg back to their hut. And Arundhatī said to her husband, "Look, how beautiful is today, this night." Very clear and very gentle, this moonlight. And nice and cool and present, and how beautiful is moonlight. And Viśvāmitra, who did 70, 60,000 years of his sādhanā, heard that both Vasiṣṭha Muni and Arundhatī went for a satsaṅg somewhere. Some invited them for satsaṅg, and they were coming back. He knew where their path was and where they would go. So he, Viśvāmitra, with the arrow and arch, was sitting there behind some bush to shoot Vasiṣṭha Muni, to kill him. Because he does not say, "Me, Brahma Ṛṣi, desire this." This is desire: "I want to be this." When you said, "I want to be this, I want to be this," it means you are not that person. You should be like that, not capable. Never let it be. It comes, comes, not comes. This. And she was talking to her husband, "How beautiful is the gentle moonlight." And Vasiṣṭha Muni said, "Yes, Arundhatī, this very beautiful, pleasant moonlight is like the spiritual light of Brahma Ṛṣi Viśvāmitra." And he heard this word. He threw away the arrows and went, and he excused himself. He said, "Vasiṣṭha Muni, no one can be greater than you." He said, "Oh, great, great Brahmā. I am Brahmā Ṛṣi." He said that I want to hear for so many years. I was waiting so many years to hear the word Brahma Ṛṣi from your mouth. I killed your sons, I stole your cows, the Kāmadhenu, and this. And still you were not angry with me. You were telling your wives with such great glory. And for this, I give you my 60,000 years. Tapasya is all fruits to you. All fruit, you see. That is called a dedication: 60,000 years of the work. He just said, "O Lord, I dedicate all to you." And Guru Vasiṣṭha Muni said, Brahma Ṛṣi, I give you the fruits of the satsaṅg. Ek pal. You know what is a pal? Ek pal is just close your eyes and open. Ek pal, just to be in the satsaṅg. "Ek ghaḍī mein aḍhi ghaḍī, aḍhi mein puni aad." Tulasī, a very dedicated sādhakī, Hare, committed countless offenses in a single moment. And again, Viśvāmitra got angry. "What do you think? You do not value my 60,000 years of tapasyā? You see my disciples and this and that? I am completely paralyzed, sitting and sitting, and I gave you all my fruits." And you gave me only for one pulse, just for some seconds. How can you say this is so much? You value my 60,000 per practice tapasyā? Only one pulse in time to spend in the satsaṅg? I want to have a clearance. Justice said, "Let us go to Vishnu." They went to Vishnu. Vishnu said, "Go to Shiva." They went to Shiva, then to Brahma. None of them could give the answer. Look, none of them can, because the answer must be the answer. So Shiva said, "I cannot give you the answer, but the..." Śeṣa Nāga, thousand-headed snake, he can give you the answer. Both of you go there, I am sure you will get the answer. But Śiva knew why he sent him there. This is... Śiva could also give an answer, but he will not believe. Who is Viśvāmitra? He was... in such anger, he could do anything to Shiva. They went to the thousand-headed snake, which is balancing the entire earth on his head, and Vishvāmitra, with folded hands, said, "Oh Śeṣanāga Deva, Lord Śeṣanāga, we have some problem." In unclarity, can you give us the answer? He said, "What can I give you? Answer: you see, on my head is the entire weight of the earth. If you can hold it for a while, I will relax my neck and give you the answer." And we always said, whenever the earthquake takes place, the Śeṣanāga little bit relaxes his neck, you know. Viśvāmitra said, But how? The Vasiṣṭha Muni said, "Well, I give you back your 60,000 years of sādhanā's fruits." So Vishwāmitra said to Mother Earth, "I give all my fruits of 60,000 years of sādhanā and tapasyā practice." Please, just for half a minute, stay in the earth, in the air. Nothing happened. Nothing happened. And then Vasiṣṭha Muni said, "Mother Earth, I give you one pal, the fruits of this one pal. Can you stand for a while?" And Earth lifted from itself and stayed in the air. And Śeṣanāga said, "Thank you." Oh, he was massaging his neck, did Saravitasana. And now the Vishwamitra said, "Please answer," says Nāgājī. He said, "You got the answer already, but you want no more answer." He said, "I did not get an answer." He said, "You see, you dedicated your 60,000 years of tapasyā, the earth did not move at all. And he said, one moment of satsaṅg, it remained." This is the answer. Ṛṣi, go back to your Himālaya Parvat and make your, continue your sādhanā, Viśvāmitra. And they both came. So, my dear, it is like this: years and years of practice. Then you can fulfill your desires and your wishes. Then this divine Śakti, what we call the Kuṇḍalinī, that can awake within you. That Sesh Naga, which is carrying all the weight of your destiny or karmas of the entire anek janma, anant janma—endless life's weight—is on that Kuṇḍalinī Śakti Sesh Naga within us. So Śiva and Śakti, Gaurī, Śaṅkar, both are in our body. It does not matter if you are male or female; both have this. And the male has a greater tendency; it means, in the consciousness of the male, a female is more existing. And in consciousness, the female is more existing than the male. And if this would not be, this saṃsāra, this world would finish very soon. And that is it. So, mind, senses, consciousness, buddhi, and intellect. All reflecting on your inner mirror, and your inner mirror is not clear. Because there are three problems: māla, vikṣepa, and āvaraṇa. Māla is impurity. Impurity in your nourishment, impurities in your thinking, impurities in behaviors, impurities in talking, and so on. So first, achieve the purity. Here, where we are sitting, there is underground, and in the underground, we do not know what is lying there. Because this ground here, this floor is such that we cannot see through it. It is not transparent. Similarly, you do not know what is within you. Because on your mirror there is so much dust that you cannot see through. Purify, purify, purify. O my mind, now you should pray and meditate, saying the name of the Lord. Till today, your life was wasted without the name of God. Then, vikṣepa. Vikṣepa means disturbances. Inner disturbances, outer disturbances. Many, many: our greediness, our ego, our problems, our desires, our ambitions. Many, many... many things, vikṣepa. Family problems, social problems, political problems, financial problems, health problems, there are so many vikṣepa. Now, suppose in the ocean you went to the ocean swimming, and you lost some ring. Or in the lake, water is very clear, but there are so many waves on it, so you do not see, cannot see where your ring is lying. Now, what you have to do? You bring a glass window with the window frame, you put on the water, the waves will be blocked, and now you can see through this glass window. Yes, there is your ring, and you dive exactly to get it. Similarly, we have to create a frame of our protection and mantra. So that your personal mantra, your personal prayer, is that frame which will protect you from the outer negative energies. All these worldly problems we have, we cannot run away. They will always be there as long as this planet will exist. Problems will exist. Problem is, the life school for us, but how far you take very serious? Or when you pray and meditate, if you can disconnect from this all vikṣepa, and then māla, vikṣepa, and āvaraṇa, your windows are very clean, but there is a very... thick curtain, you cannot see through, no transparent vision, and this curtain is a curtain of the ignorance. How to remove the curtain of the ignorance? Curtain of the ignorance only you can remove when you go to the satsaṅg. Some courses, for example, you would like to know about photography, how to become a very good photographer, and there is someone who is organizing a one-weekend retreat to learn photography. So you have to go to that seminar, to sit there, attend there, and listen. The person who is teaching you is your guru. A painting guru, or you would like to be a nice painter. Now, how to mix the colors, how to paint, you have to go to that painting guru. Similarly, if you would like to know about your hidden powers in your body, how to awaken them or how to use them, then you have to go to the living guru. A doctor can only help you if the doctor is alive. A picture hanging from a doctor on the wall cannot give you treatment. You go to the doctor's house, and there is a picture, and he says, "Doctor, please, can you give an injection?" And still he is smiling in the picture. It is only a picture. That is why Sanātana Dharma is known as a living religion. This is a living lineage, Sanātana. And Sanātana will be ever and ever there. A king can give you his kingdom if he is alive. After his death, you cannot get even his little ring. That is why. And a horse, you can only ride if the horse is alive in your field. Picture hanging, does not matter small or big, you cannot ride that horse. And therefore, practical knowledge and exercises. Awakening of the hidden powers within you. So there are 72 nāḍīs, and three which have great meaning. Iḍā, Piṅgalā and Suṣumnā. Chandra, Sūrya and Brahmanāḍī. Chandra is the moon, Surya is the sun, and Piṅgalā is Brahman, the supreme. And that nāḍī is connecting with Brahmarandhra, the tenth door in our body here. And that tenth door, from where our disc presents the soul, should go out of this body. It means not that it is opening. The soul can go through anything. No elements can stop that. And that is Brahmaṇāḍī through the practice of that particular pranayama. There is a Brahma prāṇāyāma where there is prāṇa and apāna. Both prāṇa and apāna unite together and enter through the manipūra chakra, that is the navel. About chakras, we will come next time when I come. Maybe until then, you read this book. So it is these both nāḍīs which are balancing sympathetic and parasympathetic. And both are moving like this and coming down till the end of the spiral column, so it is called serpentine. The snake goes like a curve, and so both these nāḍīs are moving like this, and that is why it is called snake, Kuṇḍalinī. The words of the kuṇḍal, kuṇḍal means around the energy. And because it is energy, Shakti, then in Sanskrit, Shakti is feminine, and therefore it is Kundalinī, not the Kundalinī. In that Kundalinī, Shakti, your entire power, your existence, everything is dormant in that center. And so, through the meditation, through the mantras, we can, and definitely we can, achieve that Brahma consciousness while being in this body. Practice, practice, practice. Arjuna, practice, practice, practice. Deep Nayan Bhagwan kī Jai! Subtitles by the Amara.org community.