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Oṁ Brahmāṇḍaṁ parama sukhadam kevalaṁ jñānam uratyam dvandātītaṁ gagana-sadṛśyaṁ tasmāsyādi lakṣaṁ ekaṁ nityaṁ vimalāchalaṁ sarvadhi-sākṣibhūtaṁ bhavātītaṁ triguṇarahitaṁ Satguruṁ taṁ namaḥ. Oṁ Śāntiḥ Śāntiḥ... Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Śrī Śrī Dev Puruṣa Mahādeva Kī Jai. Satguru Svāmī Mādhāvanānjī Bhagavān Kī Jai. Blessings, dear brothers, sisters, and spiritual seekers. Good evening. It is a beautiful day today. Every day is beautiful, and every day becomes more beautiful. It is nice and warm. When I came from India, I heard it was summer in Australia, so I brought very thin clothes. Then they called and said, "Oh, it is very cold in Melbourne." I said, "Well, we will survive." I prayed to Gurudev, and a miracle happened. Yesterday was warm, and today is warm again. Tomorrow we shall see. This is the human habit: to blame or always give opinions about the weather. This is a main topic for humans. Whenever I come to Australia and meet someone, I say, "Hello, how are you?" They reply, "Oh, thank you. Today the weather is nice." I say, "Yes, good." So it ends with good weather or terrible weather. The second subject is eating. All over the world, if the eating is good, everything is okay. Even on an airplane, if it is only a two-hour flight and they do not serve anything, people say, "Oh God, they do not give anything." I do not know what we should do. So what shall we do to find our inner path? Enlightenment. We are lighted enough here, but many of you are enlightened. I am only lighted. Through your help and your good thoughts, I think I will also get enlightenment. Good? That is a good deal. Very good. Meditation, mind, and mantra. Yesterday we spoke about the mind. What is the mind? We spoke a lot about that. Meditation is the last topic, because meditation comes from itself. Like when we go to sleep, we lie down, have a nice pillow or no pillow, follow our habits, and we go off to sleep. But there is a question: What is the difference between one who is enlightened and one who is not enlightened? There we can see the borders. When we go to sleep, do we know exactly at which second our consciousness shifted to sleeping? Also, we do not know exactly when the astral body separated from the physical body and went into the dream. The dream is very vivid. Dreams become reality, and the time of the dream we cannot measure. One farmer was working in his field. At lunchtime, he had a little lunch and wanted to rest under a tree. He lay down and slept. After five minutes, he had a dream. He dreamed that after a long life, he became very old, more than 100 years. Then he died. He was born again in a merchant family, had a very successful business, a few children, and a happy family. He became old and died. Then he was born somewhere else and became a very nice artist. After all this, he died again. One day he asked God, "What are your miracles, your līlā?" Līlā means God's miracle, God's play. God said, "One day you will see." Afterward, as a good artist, he became very famous, and he died. While dying, he woke up and looked at his watch. It was only fifteen minutes. Three lives, and the present life was also very long. So the time we count, in reality, there is no time. Time is made by humans. We have to achieve our consciousness beyond time and space: one without a second. That is the aim of practicing yoga, the science of body, mind, and consciousness. Yesterday we spoke a little about yoga. It means union. All other creatures, which the yoga philosophy tells, on this earth there are 8.4 million different creatures, divided into three categories: Jalacara, Thalacara, and Nabhacara. Jalacara means all creatures in the water. Thalacara is on the earth, living like we are. Nabhacara is living in the space. These are three. All together is 8.4 million, chaurāsī lakh. From 8.4 million, one is the human. Others all live, act, and nourish according to their knowledge, which is limited knowledge given. Khānā, pīnā, bhogānā, paśubhiḥ, param sujan—eating, drinking, and creating children. Animals, all creatures, are expert. But humans have a very powerful tool, and that is called intellect. Intellect needs education, and there are two kinds of education. These are called parāvidyā and aparāvidyā. Aparāvidyā is what we learn here from the mother's lap, the father's lap, till the universities, till today. It is knowledge about this material world, and in this knowledge, in this material world, there are miracles also. We are researching and researching, but it remains only on this earth. We cannot take it with us. When a doctor dies, in the next life, again he has to study to become a doctor. So this aparāvidyā, this knowledge we learn here, is good for our living, our life, doing good things, getting some good things to help all creatures and humans. Parāvidyā is beyond this material world. That is the science of the consciousness which is dwelling in the higher worlds. It is written by great saints that what we call the enlightened yogī can travel with his or her consciousness, very conscious with awareness, through 2,100 solar systems. The others, who still have not that kind of realization, which is called Nirbīja Samādhi or Nirvikalpa Samādhi—I do not know if you have heard the name samādhi or not, but this is the highest level of consciousness that we can achieve in the human body. Nirbīja means seedless. It will not come back anymore. No rebirth and death, no suffering, nothing. Ever and ever and ever in the divine bliss: one without second, beyond time and space. Their being in this world or in the astral world is a blessing for all of us and all creatures. Sabīja samādhi has a seed. Sabīja means it has seeds inside. And seed means that we still have some wish. We have that wish, perhaps, to go and research something and come back and bring the knowledge. So this is also a very high level. But it will take time to come to that Brahman. Our desires, our wishes, are either selfish or selfless. We work hard to study, to research something. Of course, we also need bread and butter. We need something to live. Our way of life, human life, is somehow changed: the comfort. Long ago, and maybe still in Australia, the Australian aborigines were living under the trees, happy. The aborigines, Australian aborigines, are originated from South India. Research has shown they moved from South India, and they have exactly—you go to South India, also there are people living in the forest—and they have exactly the same tilaks. Do you know what is tilak? Something here, something here, something here. And you see, this is a sādhu visiting. He is following that old, old tradition. You see, he has on his forehead, he is here. So, people think, "Is he an Aborigine, or is he an Indian sādhu, or who is that?" Many symbols are there which represent very ancient culture, tradition, or religion. That is called Sanātana Dharma. The South Indians preserved the knowledge, the Vedas, and many things. So I am not going towards South India. We are in Melbourne. So these are two kinds of education: parāvidyā and aparāvidyā. Aparāvidyā is to know thyself, to know the higher self. And therefore, the Ādiguru Bhagavān Śaṅkarācārya, who was an incarnation of Śiva, writes many beautiful books. He asks the question to himself or for us: Ko'ham? Katham idaṁ jātaṁ? Ko vā kartā? Ko vā vidyate? Who am I? This is my body, this is my dress, this is my skin, these are my bones. Whatever we point to, we say, "This is my mind, my happiness, my joy, my sorrows, my..." always "my," my consciousness. But who is always indicating me? So who am I? Śaṅkarācārya's teaching is called Advaita. So there are two main philosophies, Dvaitavāda and Advaitavāda. Dvaitavāda means duality, and Advaita means non-duality. Both philosophies have been accepted. But finally, what Śaṅkarācārya said, that is the reality. Yes, if we believe Dvaitavāda, duality, then we will count here how many of you are sitting. This is the body. And in this body, we have different thoughts, different opinions, feelings. Yes, it is. Then we say, "My soul, her soul, their souls." So, as a jīvātmā—you understand me? Some words are Hindi and English and Sanskrit, but I try to explain to you, okay? Jīvātmā means a mixture of ātmā and aṇu. Jīvātmā is a soul, individual. If all souls are one, then we all have the same destiny. We all have the same problems, but we are all different. So the soul is individual. The soul is a seed, and the seed will grow. And the seed will multiply. But Nirbīja, which has no seeds, will not multiply. After this game of the body is finished and we come to the Nirakāra, without form, the pure consciousness, one with God. What is God? Also difficult to know. Yesterday, I mentioned the knowledge, the knower, and the object. These three merge into oneness; that is the highest level of consciousness, samādhi. As long as we do not realize this, there are three. The knowledge we would like to know, we would like to know. Who would like to know? I would like to know. What I want to know is, who is sitting in front of me? So there are three, but knowledge puts both together. Either I am here, or he is not here. There is only oneness. That is the highest level of consciousness and the purpose of human life. Every individual person or any creature has its destiny. Destiny is the fruit or the result of our actions. Our karma, whatever we do, becomes a vibration or a layer of this karma. So the future of our action one day will come in the present time, and that is called destiny. This destiny, we cannot change. We may pray long and long, but still we cannot change. Only if we follow such a Satguru, which is called a Brahmaniṣṭha Śrotriya Satguru. There are many gurus, and in Australia many gurus and many kāyagurus. But Satgurudev is Brahmaniṣṭha, the knower of the highest Brahman, not theoretical. Tons of theory is nothing compared with a gram of practice. Some philosopher said, "Śrotriya," who can then speak about the Brahman, inspire us, lead us, and bless us. Therefore, Ādiguru Śaṅkarācārya said, "Ko'ham?" Brother, first you... You should know who you are. You knock on the door. I said, "Who is there?" Since you answer, "I am Aśoka," I open the door. What is this? He is my shoulder. What is that? My head. Whatever I will touch, he will say, "My." But I want to know, who are you? Ko'ham, first know, who are you? This is very easy or very hard. For that, this yoga in daily life is devoted to self-realization, Brahmajñāna. Yoga postures and prāṇāyāmas are good for our health, but how long will you keep your health? One day we have to give up. The body will say, "I can't anymore." Again, the soul will go. When the soul is gone out of the body, it is like fluttering on the waves of that time. Through light and darkness, happiness, unhappiness, pain, miseries, joy. The soul remembers everything. It is not our body's remembering. If we think our brain is remembering, this is remembering. There is some cetanā. Cetanā means, sorry, awakened. That one has that knowledge. We are all here sitting, and now we go to sleep here. One person is meditating, not sleeping. And some snake comes in, or a tiger is walking in. We do not know; we are sleeping. But one who is awakened will make everyone alert, and we will wake up. So that is the master who comes here to wake us up from this unreality. In this world, the reality is that which never changes, and reality is that which will always change. With great love, with great expectation, someone built this house. And some days they will dismantle this house and build something new. With great love, our parents gave us birth, and we gave study and everything, but one day we will go. So, who came will go, who manifested will again demanifest. But that Ātmā, which will never... So first we should know, who am I? Theoretically, I can tell you who you are and who I am. I am ātmā, not jīvātmā, ātmā. So He is Paramātmā, and that ātmā is the Supreme, the highest. Ātmā cannot be destroyed. The Bhagavad Gītā said, Śaṅkarācārya said, "No weapons can kill, no elements of..." The fire can burn you, death cannot take you away. That is the ātmā. The rest can be destroyed. So we are ātmā, and we are working towards ātmā. Therefore, the teaching of Śaṅkarācārya said, ātmā anubhūti. Teaching, ātmā anubhūti. Anubhūti means the experience, the realization of ātmā, who am I? Now, from where did you come? We do not know where we have been last life. We can imagine, but still we do not have this knowledge. God has taken it away, or nature is a curtain between past life and this life. There is a curtain, a wall. Why did God do this? Because if we will... Knowing our past life, what problem we had, how we died, where and how were our parents, and other life, and other life—all humans would commit suicide. You cannot live anymore. Or divine, best, happy, joyful, both sides: good side and bad side. So, from where do I come, and where are you going? Where are you going now? Day and night, we are all running here and there, to bar and school and university and profession, this and that, going, going. Where are you going? With an aeroplane, with rockets, where would you like to go? For what I came here, we do not know. Our culture, our education, traditions, societies, according to that, we are educated. You like your culture very much. Many of you came from Europe, and some are from Asia. And you have your experiences, but what is our main purpose? So, 8.4 million different creatures, their aim is one: to come back to the origin. It does not matter how. Like from the ocean, pāra comes up, becomes the clouds, ocean, pāra, fog. Cloud, rain, drops, flowing water, creek, river—all are aimed toward the origin, the ocean. Similarly, from the tiny creature to the elephant, internally, they are searching to come to the origin. And as long as we do not come to our origin, we are still wandering, wandering, traveling, traveling. But our concentration is on the light. Any seed we put in the ground, it grows. It grows towards the light. All we go toward the light. And that light is that supreme, the God, the origin. And what we will do, and where it will lead us. This is the reality: to know thyself. Do not research someone else's life. How is your father, mother, wife, husband, and this? But research thyself. If you awake, you can liberate many, many, many. And so the consciousness is, our consciousness is clearly connected with the cosmic Self. And there is our ātmā. When you come home, you say, "Oh, finally, today was hard work, this and that, but I'm at home now, relaxed." So where is my home? Where is my home? We are all searching for that, our home. We believe or we do not believe, but we know we will go one day. Where we will go, we do not know. From where we came, we do not know. How will life be after we separate from the body, that soul, the individual soul? It is escorted by destiny, and destiny is there, which is called the justice of our destinies. Dharamrāj, the god of justice, decides everything. And he is in our destiny. Our destiny is written very clearly. Nowhere else, there are no books. If there is somewhere in the space, sky, a big store, and we have the destiny of all, we can explore that, then we are free. But we cannot. Destiny is like a rucksack, a back bag, all the time carrying with, like a shadow of the body. If you want to... Run away from your shadow? I do not think that you can sit in an aeroplane, fly, get out at the airport, and again the shadow is there. So the two are there with us. One is death, which is sure, walking with us. And one side is the liberation or the light. So in that, the destiny is, according to the yogic or Indian literatures... Maybe you also said, "Oh God, I have nothing in my head." No, you said, "I have nothing in my stomach because I'm hungry, that's all." Or tell him or her, "There is nothing between the two ears, and that concentrated all is imprinted, all the impressions layer after layer, very fine, is here on our... forehead, and so when we meditate, when we will do the tratāk, there we touch that our destiny point. Light, or whatever we call blessing, is one of the best techniques to get rid of the negative destiny and blessing. Everyone can give you all. We have lots of power to bless, and also we have negative power. We can give a curse, or we can give blessings. The curse will destroy first ourselves, and then others, or maybe not others, but it will come to us. Why does one get the curse? It was a result of certain karmas or actions, your goodwill. When you write a postcard, then you have to write from the heart. You send, "Up, dear friends, I am on holiday in very beautiful Melbourne. I send you my heartiest greetings." For your birthday, always we write from the heart, yes. There is a blessing. Did you ever write many greetings from my brain? Does anyone write? And when the brain message comes, the war begins. When one writes the negative letters without heart, then the quarreling comes. Disturbances come, so both are parallel with us. So we shall try to decrease the negative energy and negative destinies and let it come up, improving the spirituality. You can help everyone with their spirituality. It does not matter who is who. Your good words, your kind words, your good suggestions, are your blessing. If you are driving a car and someone is crossing the road, which is not a pedestrian crossing or zebra crossing, you say, "You are crossing the road somewhere," and you stop the car. And say, please, you know how happy that person is? Very happy. We will say, "Thank you." And if you do not give the way, and you nearly could have had an accident, which is, "Stupid, bloody guy!" You know how these vṛttis in our head come and destroy ourselves. So mind, this was beyond the mind. Mind cannot go till there, which I taught today. Mind is mighty. Mind can take us within no time beyond the moon, to Jupiter, to Mars. Think, Jupiter, you are already there. That is the mind, the speed of the mind you cannot count. Think of New Delhi, you are already in New Delhi. How expanding our consciousness and our energy, but beyond that, that one is we cannot measure with anything. That is all in all is above this. Those yogīs, I am a practitioner like you, I am just... Sitting and telling you what I know, but those yogīs, when I sit in meditation, what I do you will not understand, and I will not tell you. Those yogīs, when they want to levitate, not physically, but the consciousness higher than yesterday, I mentioned. That if you just meditate, sit, and you do not think, and meditate and meditate and this, it will bring you somewhere, but it is a blind street. So there is the light, the highway, which leads us. That is mantra. And without mantra, meditation is a body without a soul. You are driving 120 or 110 kilometers. What is the speed limit in Australia, the highest? Only. That is why people are sleeping. Yes, they made research. If you drive only in this limit, you will have micro-sleep. That is why, after long research in Germany, certain highways are limitless. And there, they are alert. Of course, they put a limit somewhere for something, so they cannot drive all the time at 200 or 150 or 60. But as soon as you drive only 100, and now you put on cruise control, what is cruise control? And then you are driving, and an accident happens. When you drive a little quicker, you have action. When you drive slowly at the same speed, then you will become tired or sleepy. Then you park somewhere and go to drink a good Indian tea. So in India, when we go to the highway, a small tea shop, and he asks, "For how many kilometers?" So, he said, "Please, for 100 kilometers, make such a nice, strong tea that for 100 kilometers you will not sleep, you will stay awake anyhow." Thank you. So, mantra, what I want to tell you is, you are driving on the highway, there is no car in the front, no car in the back. Back side, night, no moonlight, and suddenly your lights do not function, the light is out. What will you do? As quickly as possible, carefully, you will stop your car. So that is the meditation. Without that mantra from Satguru Dev, there are many mantras in the... Books you can read, but you have to get that mantra. In that mantra, that master is giving you that light and dynamo. As soon as you begin to meditate, that dynamo of the light begins in light and leads us, those who have no... Mantra, okay? Daytime, they can drive, no need for light. As soon as you reach a certain point and the sun is setting, you have to turn back or stop. So it is very important that we have, we should have, a proper mantra, and of course, from that master. Whom you trust or find that, yes, this one can lead me, that is my master. And do not change masters always, like you are changing your car. This is a difference between a car and a mantra. So if you have a mantra from a Brahmaniṣṭha Śrotriya Satguru, do not change mantra anymore. If another one comes who is also Brahmaniṣṭha Śrotriya or someone who makes miracles, like this, and, "Oh, look, I give diamond, I give Rudrākṣa." This is a little siddhis. But even if someone can give you, do not change your mantra. Go, learn, bless, sing, everything. But the mantra is only from one master. In this life, you have only one mother and one father. Stepmother and stepfather, this is different. That is not reality. Similarly, you should practice that mantra further. Then we will have progress, mantra, and meditation. Tomorrow, I mean, still here? Okay. So tomorrow we will continue. Today, I thought to give you this one technique, which many of you know, it is called Trāṭaka. Trāṭaka is from Haṭha Yoga. In Australia, all Australians are practicing wrong yoga. All they only want to go, "I want to practice Haṭha Yoga," and what do they do? Āsanas, this, that, that is not Hatha Yoga, my dear. You must know the definition of the different yogas. Now, I also have to follow the wrong way when someone is driving the wrong way, but I think it is good I drive behind that one. So one day I was driving in London, and on the car behind me it was written, "Do not follow me, I am also lost." So hatha yoga is different than your āsanas and your prāṇāyāmas. But what to do? They all say haṭha yoga, haṭha yoga, haṭha yoga. But it is not haṭha yoga. Haṭha yoga has six kriyās: Neti, dhauti, basti, nauli, trāṭaka, and kapālabhāti. These are the six. Which we will speak about tomorrow. So this Trāṭaka is a very powerful technique, best for the musician. The musician will develop to understand the resonance, and it is very, very good for the artist who is painting, a painter. It gives you beautiful, beautiful visions and intuitions. And trataka will calm down and try to settle your negative energy on one side and bring the positive energy up. People who cannot sleep, who have a problem sleeping, instead of taking sleeping tablets, practice trataka. And after you go to sleep, you will sleep very nicely. And if little children still make urine at night, give one day only Trataka, from that day on, finished. They will not make urine. They will not make a bad weight. But, of course, still, one or two years is not forced. But after five or six years, it still happens. Or maybe grown one. If someone of you has some problems, so you need not to have a very thick nappy. One day, trataka finishes forever. So these are the techniques, beautiful, powerful. And those who have a problem to concentrate on anything, or children who cannot concentrate on studies, give them trataka practice. If you have little eye problems and you need, sometimes you need glasses, you practice trataka and your eyesight will improve. So we do trataka now, okay? The rest we will do tomorrow. So, all our dear brothers and sisters in other countries, we are going to practice trataka, unfortunately. You have to do something different, or if it is evening, you can also do Trāṭaka, if you know. Bless you, and see you tomorrow in the webcast before noon. What time? Okay, the Australian Melbourne time: 9:30 a.m. Dīp Nārāyaṇa Bhagavān kī, Deveśvara Mahādeva kī, Satguru Svāmī Mādhāvanānjī Bhagavān kī, Satya Sanātana Dharma kī, Oṁ Śāntiḥ Śāntiḥ Śāntiḥ.