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Part 1: The Path of Yoga: From Karma to Consciousness Oṁ Sayuktam Nityadayāgina Kāmadharmokṣadamche Oṁkārāya Namo Gurur Brahma, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Pādam, Mantra Mūlam Guru Vākyam, Mokṣa Mūlam Guru Kṛpā. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Ānand Brahmāṇḍ Kī Racanā Śreṣṭhī Kī Parāṅkartā Ghaṭ Ghaṭ Mein Rehne Vāle Parabrahm Paramātmā Ko Śat-Śat Namān. Param Śraddhā Pūrṇ Ādarṇīya Pūjya Pād Pratāśmaranīya Amāre Ghanīṣṭh Mitroṁ Mein Amāre Ghanīṣṭh Priya Gurubhāī Aur Amāre Pūjya Mahāmaṇḍaleśvar Śrī Haricandrajī Mahārāj. By the grace of Pūjya Svāmījī, we have come here today. By the grace of Pūjya Svāmījī, all of us, especially those who have come from India, are fortunate that you keep getting the blessings of such a Brahmajñānī, Pramāṇiṣṭha Śrotriya, Pūjya Pāda. You have a lot of love, and love is the greatest. Prem chhupāyā na chhupāyī, prem kare prakāś, dabī dubī rahe nahīṁ, kastūrī kī bās. Love never hides. So, with that same love, today we will talk a little about yoga. Pūjya Padmahamathaleshwar Śrī has filled the ocean of yoga with its glory. Dear sisters and brothers, good evening. I have to speak now a little bit in English because our bhaktas from different countries came with me, and from here also would like to hear what I’m saying. You all speak English very well because you live in America, and Svāmījī need not understand because he is in his inner dhyāna. Sab kuch mil jātā hai. He knows what I am saying. That’s enough. Thank you. Yoga. Yoga. Mahārāja Bhartṛhari, when he became a sanyāsī, he renounced everything. Then he said, "I would like to pay my respect to all devas, all goddesses." But then he said, "But all the devas, all the goddesses, they are bound by karma." Okay, then I will pray to God, Brahmā, Viṣṇu, etc. Then he said, "Bhagavān, jīna ne avatāra liyā hai." There are two kinds of incarnation, nimitta and nitya. So why should I not pray to God? Then he said, "No, God is also bounded by karma." Śaśī ḍāl rahā, śame ṭāl rahā, Lakṣmaṇ kī prāṇa jā rahā, Hanumān kab āogī, na bālum meri kis janam kī karam phal rahā. Then Bhagavān Rāma is also saying this. So, yes, Mahārāja Bhartṛhari became a monk, a sanyāsī. So now he thinks, "I will pay my respect and adoration to the Supreme who incarnated." Then he said, "But they are also bound by karma." There is a story in the holy book Rāmāyaṇa, and in it, Bhagavān Rāma is saying to Lakṣmaṇa, "This story, next time I will tell you perhaps." Then the Mahārāja Bhartṛhari, the King Bhartṛhari said, "Why should I not pray and respect the karma?" Bhagavān bhī karm se bandhan mẽ hī hai, to maiṁ karma koī kyõ nahīṁ, na man karū. You see, action is the greatest. Time will not wait for anyone, and the karmas will not leave you free at all. Therefore, where there is action, there is reaction. And when there is a reaction, there is action. Action, reaction, action. Now we don’t know: are we here in this life as a reaction or an action? This is a cycle of birth and death. Coming, going, coming, going. All is through the sādhanā, through the yoga practice and the blessing of the saints and Guru Kripāhi Kevalam. Well, in this creation, there are 8.4 million different kinds of creations. One is the human, and the human can get that liberation or become free from the karma. But the human needs education. God gave a most powerful tool to the human, and that is the buddhi. Buddhi means intellect. It needs education. Which kind of education parents give us, like that we will be. Education should be that kind of education, what we call ethic, morals, and spiritual. This makes a human. Otherwise, the body is like a human, but the behavior and quality are like the devil’s, or a different kind of quality. So first, mother, first God is the mother. Mātṛ devo bhavaḥ. Pitṛ devo bhava. Ācārya devo bhava. So first, God is the mother, and then the father. Their education will lead our life continuously and will lead us to liberation. Bhagavān Ādiguru Śaṅkarācārya said that blessed is that one who is born as a human. The happiest one is that who has the spiritual parents. Fortunate is the one who has spiritual feelings, and debilitated is the one who has the Satguru. When these four come together, then we are already in the Brahmaloka, in the Supreme. Otherwise, we will come and go, come and go. Action, reaction, action, reaction. The cycle of eighty-four will keep turning. Now, be human thing. I am human. Doesn’t matter what people are talking. I do what I like. And so, it is said, Jīva jīva bhakṣate. Life eats life, but not a human. Humans are different from animals. And therefore, whatever we do, what we eat, without that, we cannot come through. And therefore, the human has to think: what am I doing, what should I do, and what should I not do? Karma, karma, kāya kī karam kīye jāya phal degā bhagavān, yehī hai, gyatā Gītā kā gyān. The action is in our hands, but when it’s gone out of our hands, we can’t do anything. For example, I have a stone in my hand and I just want to throw it somewhere, and suddenly I see somebody in front of me. Stone is gone. It was in my hand and I threw it. As soon as it was out of my hand, gone, bhag gayā, chalā gayā, it went out of my hand, I can’t run behind to catch this stone. Therefore, as long as we have not acted, we did not make actions, okay, but as soon as we say something or it’s gone out of our hands, then this karma will come back to ourselves. Therefore, tan-mana-bacchana-dhana, these are the four ways to create karma. Your body, mind, words, and your prosperity, your position, or whatever power you have, social. These are the four paths to create karma. So we are born here to work out our karma, action and reaction. We should not do any more reactions. We did the actions, and now we shall meditate, pray, and do the sādhanā to clear up our antaḥkaraṇa, manas, buddhi, citta, and ahaṃkāra. Yoga. According to the Bhagavad Gītā, there are 18 different kinds of yoga. According to Patañjali, there are four: Karma yoga, bhakti yoga, jñāna yoga, or rāja yoga. But there is more than this. Haṭha yoga, kriyā yoga, abhidhyā, Svāmījī was telling, kuṇḍalinī yoga, sahaja yoga. There are many, many different kinds of yoga, sādhanā, but finally, it’s only one that we come to the Supreme. These others are only the sādhanās. Kuṇḍalinī, that’s the science, the science of body, mind, and consciousness. In the human body, there are 72,000 nerves, and these 72,000 nerves are the channels through which our consciousness brings that cosmic energy through the whole body’s network. There are four very important Nāḍīs: Iḍā, Piṅgalā, Suṣumṇā, and Vajra Nāḍī. Iḍā is connected with the left nostril, the Piṅgalā through the right nostril, and Suṣumṇā is connected with the Sahasrāra Chakra and penetrates through the spinal column down, and Iḍā and Piṅgalā are just moving like serpents. And that’s why it is said, like a snake. But there is no snake. It is just how the Iḍā Piṅgalā is moving. Where the crossway is, there are the chakras. Because Svāmījī touched the point, Kuṇḍalinī. And that’s why I am talking a little bit about this one. In our body, there are 72,000 nerves as well as chakras. The whole body. Chakra is that where the energy is entering in our body, and also it is that which brings that energy out. So, chakra on the foot soles till the ankle joint is called earth chakra, from the ankle joints till the knee is a vegetation chakra, and from the knees till the hip joint is the animal chakra. And from the bottom, beginning of the spine till the end of the spine, is called the human chakra. And from Ājñā chakra till Sahasrāra chakra is called the divine chakra. Our energy is dwelling up and down in every way. So if we do things out of ignorance and without awareness, we go toward the earth chakra. And when we are not in the clarity, we come to the vegetation chakra. But when our senses, our indriyas, five karma indriyas, five jñāna indriyas, these indriyas, they are the ten horses, and mind is controlling these indriyas. And through these indriyas, we are doing the actions, desires. Desire, good desire or bad desire. Sometimes we have the desire, but we can’t fulfill it. One couple went window shopping, and they suddenly saw an ice cream shop. Very nice, beautiful ice cream shop. So, both the husband and wife were going to the market to see what to do in the shop. They were looking in the window. They saw a very beautiful small shop ahead, in which there was ice cream. Oh my god, nice pictures, very nice. Also, you could see the ice cream. Jaisī draṣṭi, vaisī sraṣṭi. What you see, like that desires come. Draṣṭi se hī to sraṣṭi bantī hai, aur wo sraṣṭi ke andar mein, ab patā nahīṁ, ham kān samundar ke kis kinārā chale jāyeṅge. The husband tells his wife, "Dear, let’s have ice cream." She said, "Yes, good idea." Oh, the husband was very happy. At least today my wife said, "Good idea." It’s not easy to tell that wife to accept good and tell you it’s good, because she knows how to treat, how to judge. He said, "Okay, then let’s eat." But she said, you know, the doctor told you that for at least two weeks you should not drink cold things and have no ice cream, etc. When your throat is okay, then of course you can have ice cream. Yes, the husband was disappointed. But she’s right. She went home. Went home, no ice cream, drinking warm water, no cold drink. After one week, he had a desire: ice cream, ice cream. So the level of our consciousness is different. Suṣupta, jāgṛta, suṣupta, or svapna. These are the three levels of consciousness. Hum jagrat hai abhi. Jagrat, we are awakened and we see what is happening here, left and right. But then we go to sleep. Now, sleeping. It’s not easy to know your sleep. Kya aapko pata hai? Ki aap jagrat avasthā chai, suṣupt avasthā mein, kis ghaṛī, kis second mein, aap border ko cross kiyā hai? For which second? How did you come to the sleeping level? You were awakened, and how did you smoothly enter into sleep? If you can research this and become aware about that, how you are sleeping that second, this is the second thing they said. The driver said, "Micro sleep, micro sleep accident." So it is from awakened to the sleep. Just we go in the bed, put our head on the... pillow and said, "Now I will sleep," but when did you come to the sleep? This is the work of the yogī. Okay, do not matter, you are in deep sleep, ke andar hai aap. Suddenly you are in Chicago from New York. Dream. Svapna! So how did you go out of this physical body through the astral body? You are in Chicago, in the temple. Beautiful new temple, and you are doing āratī, etc. Svapna! How did you go? This amara sūkṣma śarīra, iṣṭa śarīra, se bāhar kaise nikala? Aur kahāṁ calā? How did he go? How fast did he go? He went to Chicago and then to New York. And in New York, there were Queens. And in Queens, there was Śivaśakti Mandir. And in Śivaśakti Mandir, there were such deities. Such great men like Īśvarya Vibhūti, our Hariś Chandra Purī Mahārāj, were giving blessings to everyone. See, miracles. But now you are in Chicago. How did you go? What kind of transport did you take? And what happens is that a mosquito bites you. Suddenly, a mosquito bites you. You wake up. Within no time, from Chicago, at what speed did you come here? And you woke up from your dream. So yoga, samādhi, getting a higher consciousness in samādhi, first you have to master, awaken, sleep and dream. Jāgrata, suṣupta and svapna. Svapna. Svapna kyā hai? Reality. The dream is our reality. It is that reality which we cannot realize, and we dream, and we try to fulfill our desires through the dream. Yes, Kamlesh jī. Right? Now, what happens is that the man who wanted to eat ice cream came at night with a strong dream. Oh, oh,... Mahārāj. What can I say? Such a big bowl is filled with ice cream, which is pink, yellow, white, and small like a laḍḍū. So now he is dreaming in the night. His wife said to him in the dream, "Darling, see? Now you are healthy. Let’s go and have ice cream." He said, "Oh, my dear, thank you. I will pay you for ice cream today." She said, "Let’s go." He is dreaming. Now they went to the shop. They sit there on the table, chair, and order the ice cream. Bowl, very big, beautiful bowl. Can you imagine, children? Huh, ice cream, and a very nice spoon, a silver spoon. That’s a very expensive spoon, and now my wife said, "Enjoy." What? Enjoy? My dear, the joy which you want to enjoy, that joy is not that enjoyment. The joy of that enjoyment is less than the sorrow of that joy. So the enjoyment which you want from that joy of the enjoyment, it is less than the sorrows of the joy. Now he takes the spoon, the ice cream, and the spoon comes near the lips. And what happened? The alarm went off, Hari Om. In the dream, ice cream comes close to his lips, and an alarm rings. Kya ho gaya? What happened? Woke up. Dream is gone. Now, what happens? He is so disappointed. And the wife is sleeping, snoring. Oh Rām, Rām, Rām. Now, when even in the dream you could not fulfill your desire, you wake up. This is more painful, more disappointing. We call it disappointment. What happens? That desire which we could not fulfill even in our dream, it goes to the subconscious, and it dwells in the subconscious for a long time. Again, you try to eat ice cream, but you cannot. Again, you caught a cold, and you are a good singer, and your master. "Who is teaching you singing?" he said. "No, you’re... for your vocal cord is not good to eat ice cream." Oh God, again. So slowly, slowly, what happens? That desire comes through the dreams and goes back and comes. It wanes to the unconscious level now. Husband, he loves his wife, but suddenly something happened. He can’t go with her shopping, and whenever they go outside together, they are quarreling and come back home. So what happens? They go to the psychiatric doctor, and what does the doctor say? Oh, you are a psychic. Both husband and wife come home, looking in the mirror. I am psychic. I am psychic. Yes. The doctor is right. When the doctor doesn’t know exactly what the cause is, then it is very easy to say it is psychic. When the bhakta comes to Gurujī and tells Gurujī, "I have this problem, this problem, and this problem." Gurujī will say, yes, it is good, but it is your karma. He puts it on your karma. How to get a psychic? What is a psychic? A psychic is that kind of emotion which you could not fulfill, and it is at your unconscious level, and now it has lost its form. If you know what is the cause or reason, you can’t solve your problem; there will be no psychic problem at all. So they went to psychiatric treatment, to a psychologist, and they were analyzing every day, coming once a week, one day, and they were asking, "What did you do, and what did you not do?" and this and that. And one day, one point came, and that point came about ice cream. And his wife said, "Yes, I prohibited my husband a few times from eating ice cream." Do you remember? He said, "Yes, you didn’t give me ice cream." Yes, you were dreaming. She said, "Yes, I was dreaming." Then the psychologist said, "Okay, finish today. Our talk is finished." I would like to go with you for a little bit in the market. Let’s go. And he led them to the ice cream shop and sat there, and all three of them said, "Let’s enjoy the ice cream." They ate the ice cream, and he was so happy, no more depression. So this is our mind. Therefore, yoga is that kind of science of the body, mind, and consciousness. So the mind, so Kuṇḍalinī, Iḍā, Piṅgalā, Suṣumṇā, and the fourth one is called Vajranāḍī. Vajranāḍī begins from the small and big toe. Vajranāḍī controls our immunity in the body. Vajranāḍī controls our Iḍā, Piṅgalā, Suṣumṇā. Vajranāḍī controls our heart so that we don’t get a heart attack and also brain hemorrhage. Vajra Nāḍī begins from the big toe and second toe, and it goes through and supports the Suṣumṇā Nāḍī. Like when we build a building and we have an earthing cable. So Vajra Nāḍī is like earthing. So there are no bad things; attacks happen to our body or mind. And therefore, you have to practice those certain postures of yoga so that you can avoid such accidents. Mind. Let’s come to the man. Man kya hai? Man lobhī, man lālichī, man cañcal, man cor. Man ke mate mat chaliye, gari palak, man aur. Man lobhī, man lālacī, man cañcal, man cor. The mind is greedy, the mind is full of desires, the mind is restless, and the mind is also a thief. No, he does steal. Even Lord Kṛṣṇa cannot stop him from stealing. In stealing, the mind steals butter. God knows that he stole butter, and he will go and complain to our mothers. So the mind is cañcal, the mind is greedy, the mind is greedy, the mind is cañcal, the mind is a thief. Don’t follow your mind. Because the mind is not responsible. That’s it. What is the mind? Man kā devatā chandra. That’s why beside me Hari Chandra Purī. Dekhiye. Wo bahare devata hai. He is controlling. Isi liye toh aise mahān puruṣ pās mein bethe hai. Toh hamāre ko sāvdhānī se bolnā paḍtā hai. Everything is. The principle of the mind is the moon. And the moon is everyday, when the moon comes out or the moon rises, never equal. Chandra hamesha ek sharika nahī̃ ātā hai. Ghaṭṭā bhaṭṭā rehtā hai. Waisi man jo hai, saṅkalpa vikalpa kartā rehtā hai. Yehi man kā dharm hai. Kyunki man candra se milā huā hai. And moon means emotion. In motion, you are all the time in the motion, emotion. And emotion means water. So, chandra jo hai, pānī kā pratīk hai. Aur wo jal jo hai, pānī, water. Water is cañcal, moving. There are waves. So you are in the motion, it is the emotion. But what kind of motion do you have? Sometimes it’s a hurricane or a flood. Rāja yogī agni jal, jis kī ultī rīt. Rājā, Yogī, Agni Jan, Jiskī, Uḷṭī Rīt. Be careful, Parfar Shahamjī is saying, that a little love. Part 2: The Mind, the Conch, and the Hand Do not be overly familiar. Raja is also acceptable. Sometimes he would establish himself at night. Yes, he would be a leader. A leader would come at the time of the ticket. Yes, how are you, Bābujī? How are you, brother? How are you, brother? He won. After that, his hand was not in his hand. Mind. Now, what is the mind? The mind is like a camera. It gathers all information and transfers it to the subconscious. And what is hidden, written in the subconscious, it brings up and delivers to the... consciousness, the intellect, the buddhi. And what is buddhi? Buddhi kā dharma kyā hai? Buddhi kā dharma hai uskā judgment denā. So the intellect gives the judgment, and the mind brings and goes. Therefore, the mind has no responsibility. It is only coming and going, coming and going, coming and going. That is the mind. The intellect gives judgment. But viveka, discrimination, is what leads us further. So, yoga: āsanas, prāṇāyāmas, cakras: mūlādhāra, svādhiṣṭhāna, maṇipūra, anāhata, viśuddhi, ājñā, bindu, or sahasrāra. These are the eight cakras which are very important in our body. So yoga is ānand. Ānand Hari. Ānand hari kathā. Āsanas, prāṇāyāma, dhyāna, dhāraṇā, etc., are also known as āsanas. The chair of Mahāprabhujī is also known as an āsana. "Mahārāj Jī, please sit on your seat." That is also an āsana. Where will you sit? Where will you sit at night? That is also an āsana. And the postures are also āsanas. I am very happy with the definition of motion, but while doing meditation, I feel motionlessness of the body. Then there is meditation. There is a glass, there is water inside the glass; the glass is still, and the water is still. The glass is motionless, the liquid inside is also motionless. But as soon as I take it, the glass is moving, the liquid is moving. Similarly, if our body is comfortable and motionless, our mind is also steady. In śaṅkalpa, vikalpa, it comes slowly, slowly... Then meditation takes place. So that is a long way, āsana. Now I will tell you a little bit, otherwise Swāmījī will say, "He gave the mic to Bābājī, and I don’t know how long he will hold on to it." So, now it’s completely over. Slowly, let me tell you something. Everyone is sitting here. If they come, they don’t get hungry just by talking. They die. Do they die of hunger? They don’t get hungry just by talking. They don’t get hungry just by talking. Tons of theory is nothing. Tons of theory is nothing compared to a grain of practice. So just keep talking, keep talking, you won’t fill your stomach. At least give me something to eat. Give me even one chana; if that goes into my stomach, then at least that will work a little. Keep telling the hungry person that Śrī Khaṇḍa is coming, Oho, halvā is coming, poḍī is coming, what else is coming? Samosas are coming, laddus are being prepared, and jalebis are also being prepared. In the stomach of a hungry person, there is a sound like a cloud. But what has come? Nothing has come. Have you heard the name of Dāpot Saṅkh? Have you all heard the name of Dāpot Saṅkh? Mahārāj Jī, have you heard? No, I haven’t heard it yet. Shall I tell you? Yes. Yes, see, this is also a matter. In our Marwad, in Gujarat, in India, it is called Dapot Saṅkh. Dapot Saṅkh. So I will talk about deportation, and then I will give you a practical example. I am telling in Hindi, okay? So that after you will, I will tell you next time to cross. I will make a commentary very quickly so you will understand. There was a poor man. He was poor; he worked but did not get much money. So he told his wife, "Do this. I go for penance, I pray to God, and God will give me a lot of money. I go to the shore of the sea and pray to God. Om Namah Śivāya. Lord Śiva is Lord Śiva, isn’t it? Who is the one who bestows blessings? Lord Śiva. Namah Śivāya, Om Namah Śivāya, Namah Śivāya, Om Namah Om Namah Śivāya, Om Namah Śivāya, Om Har Har Bholi Namah Aay Har Har Bholi Namah Śiva Namah Śiva Om Namah Śiva Om Namah Śiva... Om Har Har Bholi Namah Śiva." Oh, Śaṅkar Bhagavān has appeared in the water. "Tell me, what do you want?" "If you are Śivjī, then you know everything about the inner world. What do you want from me?" "Prabhu, give it to me. I have come to take it, and you have appeared to give it to me." "Good devotee, you are my devotee. I have brought this śaṅkha. This śaṅkha is so miraculous. Oh Lord, oh Lord,... oh Lord,... oh. And then say, 'O Śaṅkadev, I need 1000 rupees.' Then immediately, you will get a note of 1000 rupees. O Śaṅkadev, I am hungry. My family is hungry. So for all of us, make a commitment as if it will come. Then say, 'Yes, it will come.' Say, 'O Lord, please.' They will ask for clothes, they will ask for gold; whatever you ask for, you will get it." This is what the Lord wanted. Lord Śiva was seen. And, what happened? He took his company towards the village, towards the house, and left. After four or five days, after four or five days, after a day, some villager came, and there was a friend, a good friend, a friend. See, whenever there is a test, whether a friend is really a friend or not, in our scriptures, it is said, "Dharma, dhīraja, mitra, or nārī, āpta kāla prakāyuna cārī." Dharma, dhīraja, mitra, or nārī, apta kāla prakāyūn cārī. When there is a test of a friend, when there is a test of a woman, dhīraja’s test is when we are in some kind of trouble and a friend comes to us. The friend says that he has been visiting us for a long time. "What is the matter? Where did you go?" "God, I have found Shiva. Shankar Dada is dead?" "Yes, he is dead. Shankar Dada is dead. Shankar Dada’s daughter-in-law is in Ladakh." I said, yes, it is like that. "What does the Goddess do? Will she give it to me?" "She has given me a śaṅkha." I said, "Tell me." "O Lord Śaṅkara, in the house of my friend, all together, eight and I nine, for all of you, good, good, fresh, dream-filled, the plate is full, but please send it to me." He came. Oh, wow! He ordered clothes. He came. I said, "I want to give fifty thousand to my friend." He came. The friend said, "Yes, this is a miraculous thing." He ate, slept, and now he was not able to sleep at night. Who? The friend. How can I take that number? He went to another friend at night, went to the shop, and brought a number of this size. He came, and he was beaten up. He was a devotee, so what did he do? He took out the real śaṅkha from his bag and put the fake one in his washroom, 10-20 houses. He placed the śaṅkh on the table and said, "O śaṅkh Bhagavān, all my brothers and sisters who are standing in my village, please make everyone eat first." Nothing happened. "O Śaṅkha Bhagavān, please make them eat first." What did he do? He was so disappointed. He took the śaṅkha from there and went to the shore of the sea. He told Śaṅkha Bhagavān, "I don’t want your śaṅkha." Bhagwan Śiva said, "My devotee is in pain." Bhagavān doesn’t want his devotee to be in pain. Shankar Bhagavān appeared and said, "Bhagavān, I don’t want your śaṅkha." "Son, your shank was stolen, your friend. The real one is with him. He put the fake one inside. So what should I do now? What to do? I give another śaṅk. What does a śaṅk do? There is a double miracle in it. What is that, Bhagavān?" "If you want to ask for 1,000 rupees, then you can take 1 crore from 1,000; then there is no need to ask again and again." "Okay, then take it. But be careful, there is nothing to be seen; it just speaks. A śaṅk says, 'Take 1 crore instead of 1000 rupees.' Instead of one dress, he said, take ten dresses." He said, "Give it to me, or should I push it?" Do you understand by pushing? You have to push someone, right? Are you not giving it to me or not? My name is Dapolshaṅk. Now he took it and went back to his friend. He rested for the night as well. "Hey, friend, how did you come back so soon?" He said, "This time it is a miraculous thing. I got something else." "Hey, what is that? He asked for one and gave many. How can this be possible, O Lord Śaṅkha? Today, if we get 10 kilos of gold in our house, then Śaṅkhadeva will say, 'Okay, bhakta, it is a blessing. But what will happen with 10 kilos? Take a ton of gold. Take it.' You will get a ton of gold. That’s it, that’s it, that’s it." That’s all God wanted. He gave it to him. Now he says, "This śaṅkh is good." He went to another shop to buy it, and he said that there is no more śaṅkh. So what did he do? He put the other old śaṅkha in his pocket and gave it to the fake śaṅkha. The next day he left. His friend said, "O Śaṅkha Bhagavān, I want ten kilos of gold." Did he take a ton of gold? He said, "Yes, give it to me." Should I push him? What is this? What is this? I have to say this with my mouth. I don’t have to give. So he said, "What is your name?" "My name is Dapol Sangh." So since then, he became Dapol Sangh. He talks openly. He doesn’t do anything. What is this? Dāpol Saṅgh. So Dāpol Saṅgh came and went. So in this way, dharma, dhīraja, mitra, aur nārī, apatkāla prakāśīyān cāharī. So, the one who is going to protect our dharma, our friends, our companions, all this is tested by them. Otherwise, it is not tested. Along with that, now let’s practice a small yoga. Okay? I will definitely do it. I will not talk about Dapot Saṅgh. So one poor man told his wife, "You stay at home. I go somewhere and do the spiritual practice, austerity, and God will give me something. Whatever I will ask, God will give, and I will come and beg." So he went to the beach, was sitting near the ocean, and he was singing Śiva’s name, Namaḥ Śivāya, Namaḥ Śivāya. Shiva appeared. He said, "Bhakta, my devotee, bless you. What do you want?" He said, "I want money. I want this, this. I am very poor." So Bhagavān said, "Okay, I give you these scones. And whenever you want something, tell this conch, make pūjā, clean, flowers, incense, etc. And then you will pray, and he will give you everything: money, food, cloth, anything." "Thank you, Lord. Thank you. Thank you." He went. On the way, he had one friend. He stayed overnight there, and he told the friend, "What is this?" So in the night, the friend took away the real coins and put in the fake coins. And then the man went the next day. After a few days, he reached his village, and he said to the village people, "Now I have a siddhi, a perfection. God gave me everything. Now I invite you all for lunch." A beautiful buffet. So he said, "Hey, Śaṅkaradeva, O Lord, please provide the best food for all." And nothing happened, nothing happened. Because the real Kaṁsa took it away. So man was disappointed very much, and he went again to the ocean. And then Śiva gave him another one. And that one is that whatever you ask to have, if you ask for a thousand dollars, he said, "No, no..." "Take five million dollars, so you don’t have to ask always." So he said, "Okay, give me, please." He said, "What? I can’t give you anything. I am only speaking, I am not giving, only promising, promising, but there is nothing." So that is in Hindustani language, some kind of a joke, you know why? Because people are sleeping. And then Swāmījī gives such a nice chuṭaklā. What is that chuṭaklā? What is that chutakla? It is the chutney in the food. Chutpati. If you make chutney, then again the taste of Jīvamāmā comes to your mouth. All right, now exercises. All right? So, you sit straight. Very good. Sit straight. Very good. Now, stretch your legs very carefully. I am telling you, a very light exercise, but it is powerful, okay? So, they are sitting on the chair. Join your knees, yes, and legs a little straight out. Stretch your legs a little. Very good. Inhale and raise your hands up, interlock your thumbs. Stretch your hands more up to your side muscles, stretching, and hands down. Hands down on the thighs. Once more, inhale and exhale. Inhale, exhale. Inhale, and look up to the ceiling. Exhale. Now, inhale and stretch your hands sidewards. And above the head, exhale in the front, hands down, one. Inhale, exhale. Yād rakna, bolnā mat. Swās liye, ek aur do. Dusra thā, ek aur do. Now, place your fingers on your shoulders and join your elbows like this. Rotate your fingers. Take one breath and release the other. Now, the other side. Now, from the top to the bottom, the shoulder blades should touch. Very good. Hands down. You have to do this 10 times: 10 times like this and 10 times like this. Now slowly look up and take a breath. And slowly, while exhaling, place your thumb on your chest. Touch your... and come up. Touch the chin to the chest and inhale up. Good. Ten times. Take a deep breath, head on top of your head, and while exhaling, Jālandhara bandha. Ākāśīmudrā and Jālandhara bandha. Very good. Very good. Now, for those with long legs, sit on the chair and extend your legs a little. And try to hold the handkerchief with your toes and fingers. Contract your toes and relax the toes slowly. Contract the toes and relax the toes. There is a lot of circulation in the toes. Some people have pain in their knees and feet. All this will go away. One, two. One. Hold your fingers. Two. One, two. Now, one, stretch your toes towards the floor in front of you, and inhale, exhale, and inhale. Do this ten times. After this, put your feet together and join your toes together. Now make a circle. One, two, five. Other direction. One, two, three, four, five. Very good. Put your feet together. And lift your hands up slowly. One. And slowly bend forward, as much as you can. Hold the toes of your feet, as much as you can. And inhale. Take a breath and come back up. And both hands down. One. Take a breath. Two. Take a breath. Take a deep breath. Take four deep breaths. On. Now, bend backwards and tie your hands together. Just like we do with the boat. One. Two. Four. Slowly. Now, keep your palms facing upwards, hands near the knees. So. One. Open your eyes, yes, keep on running the boat. Because our Ganpati Bapu Maurya, he just has to bathe in the sea. Jal Samādhi, done, that’s it. The more you slow down, the more benefit you will get. Let me give you an example of this. Hold your hand like this and look at your hand. Look at the line, how beautiful it is. Mahārāj Jī, there is money written on it. In their line, now close it and open it. Close it and open it. How is it looking? It is looking good, but I did not enjoy it. See, if the food was good, then it would have been fun; if not, it’s okay, it’s junk food, put it in your stomach. The quality of the food is that the more you chew, the more delicious it will be. And the junk food is that: the more you chew, the more you will start vomiting. That’s why the mouth says, "Quickly put it in your stomach." So, now, don’t do this to your hand. Look to your palm. Sit straight. Now slowly close your fist. Thumb inside. Hold your fist strong. And with the right hand, hold the wrist. Okay? Tighten the wrist. Stay like this. And now, only open the palm, the left hand, and look at your palm and the tips of the fingers. But the right hand is holding your wrist. Dekhi, aapka haath bilkul looks like a pale. Aap dekhi haath ko aur dekhi, angulyo ko dekhi. Look at your fingers, look at your palms. And now, release your right hand and look to your palm. What’s happening? Did you see the difference? Now look at this hand and this hand. See how much difference there is. Now let’s see, if we do this too, he will also get angry. He will say all night, "Why did you do this?" So, do this too, like this. Tie the fist. Tight. And from the left hand, hold our hand. Hold the wrist. Hold the wrist tight, very tight, and open the palm and look at your hand. It is a very good line: "You are lucky, you have a long life, you have a lot of money." But where is the money? Bring it here. Now, concentrate on your palms and the tips of your fingers. And now, when I say one, then you will release. Three, two, one. Red and red. This is what we have. So, look at your hands. They are looking so good. In the cold, before you drive the car, do this with your hands. Then it will get warm. Yes, do it like this. If you do it like this, what will happen? I will tell you a miracle in your hands. Tell me a miracle. When you come there, Mahārāj Jī, do a little miracle. Let’s see some miracles. Now, a miracle. Now you will have a miracle. You can sit straight. If you want, sit in a yoga posture. Vajrāsana, Sukhāsana, Padmāsana, any āsana where you feel comfortable. Now, these two hands are ours. Look at both palms. Yes, the lines between the palms of both hands are a little different. On one hand, the wealth comes, but on the other hand, it goes away. Yes, it should go away. Lakṣmī is cañcal. The water would have been flowing, but there would have been a big problem. Wow! Now, let’s do it like this. Now, on the tip of your fingers, something is tickling. Just look like this. Now, I want that you have a thousand times more tickling, or like a needle going through your palms. That we should fold our hands. Fold your hands. And now, rub the palms like this. Don’t stop. Let’s become hot until you see the fire. Chal tere ho, chal tere ho. Yes, go ahead, go ahead, go on. Yes. Yes, very coming, coming... something, oh yes, coming, coming... very good. Now keep it one inch away from the ground. Now do this. The needle is not moving, is it? Even if you are doing this, it is as if the needle is hanging down. And do this slowly. The pressure comes, right? Magnet. Now, close your fist. Hands down, and come again up, and open the palm. There is no magnet. Where is it gone? So, this means if our hands are cold, we can warm them up. And if our fingers and feet are hurting, then this exercise is the best. If there is pain in the stomach or shoulder, or if there is pain somewhere, then we can do self-healing and keep the power here. Then the pain in the stomach will be gone. Or if there is pain somewhere, then we send our energy back there. So inhale, and you go in with the energy. Exhale and take all the toxins and the pain out. Self-healing. That’s all for today. The session is over. It was one and a half hours.