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Namaśivāya, oṁ namaśivāya, hara hara gaṅgī, namaśivāya, oṁ hara hara gaṅgī, namaśivāya, oṁ... Hara hara Śaṅkara, Bhagavān kī adoration, yambhu Śiva Śiva yenādi Śiva law jī. Kain Leva Oṁ. Anant—endless, beyond everything, limitless. We are limited beings. We cannot understand or imagine it, for it is beyond our consciousness, our awareness, and our achievement. Yet, from that Ānanda, from the endless, Śiva has created life on this earth. Everything comes from Śiva and merges into Śiva. As the Vedas said, "Eko'haṁ bahusyāmi"—"I am One; I shall become many." There was nothing, only dark, endless space. Then came the nādarūpa parabrahma, the resonance, the sound. The resonance of that sound is parabrahma, the supreme, the highest, which has no form. You cannot touch, smell, or see it, but it is. That divine, infinite reality declares: "I am the life, I am the self, I am the life and I am the death, I am the creator." Everything is its own māyā. Within that infinity arose the feeling: "I am one, and I will become many." But how? That manifestation comes through the sound Oṁ. Ākāra, Ukāra, Makāra: Brahmā, Viṣṇu, and Śiva. That Brahman, that sound, is beyond the manifestation of Śiva itself. Because he manifested, he came, and therefore he must go. Whoever came will go, no matter who it is—Śiva, Brahmā, Viṣṇu, Rāma, Kṛṣṇa, all incarnations, all creatures, all humans. All who became will go. But where will we go? That is it. We will all merge into that consciousness, the divine consciousness, the universal consciousness of Śiva. Śiva means liberation. Śiva means consciousness. Śiva means beauty. Śiva means the ultimate. Satyam Śivam Sundaram—the Truth, Śiva, the Beauty of the universe, the endless universe. This creation comes through nāda. What is that nāda? It is like a vibration. If I slightly touch this microphone, there will be a sound. The center is here. The center is our body. If a mosquito bites or lands on your small toe, the whole body knows immediately, without any waiting time. That is called one without a second. Sound. And in that sound, we can speak of taraṅga. Taraṅga is that kind of layer. In a very peaceful lake, we throw one stone, and then we see the waves, the taraṅga. Or samundar kī taraṅge—the waves of the ocean. From this sound, out of these taraṅgas, many things were created: the moon, the sun, the stars, the planets, etc. From that Śiva consciousness, from those taraṅgas, it is said that 8.4 million different creatures on this earth have been created. We are that fluttering on the waves of the ocean. But are there waves? The wave is on the ocean, and the ocean is without waves; there are no waves. So there is no difference between the waves and the ocean. We are that taraṅga, we are that vibration of Śiva consciousness. We are within and one with Śiva. Waves cannot exist without the ocean, and these waves will merge back. What is our soul? We are jīvā. Jīvā means life. Life will never die. Life is life. The body also will not die? This fire is. The ocean is Śiva. When a drop of water falls into the ocean, it becomes one. But as soon as Śiva himself manifested, he came into this mind. So perhaps he does not like what I am telling about him. You are great, you are divine, you are immortal; we are mortal. In that Śiva consciousness, we are all now the 8.4 million different creatures who have come here to this martyaloka, the mortal world. Who came will go, and who went will come. Chārachārī kā khelā, jag meṁ do din kā melā. Koī chalā gayā aur koī chalā jāyegā, koī gathrī bāndh khaḍā, akelā. Chārachārī kā khelā. This is a theater of creation here on this earth. Chārachārī kā khelā, jag meṁ do din kā melā. We have these meetings or melās or festivals for only two days, no third day. Finished, forget it. Two days. One was yesterday, and now is one day today. No one can see tomorrow. There is no tomorrow, only the present. The past is past, the future is just a concept. We do not know the present and future. What we do now in this present situation will come before us in the future. But what happens with the past? Karma is there. It is stored in our own consciousness. God has nowhere to store it. There is no storage in this space anywhere. God made a perfect system so that everyone has their śikṣā or karma, their destiny, everything in this small, small drop which we cannot see with our naked eyes. We can only see it through meditation. Through that, we have to enter into that divine consciousness. That is why, oh man, do not be proud. Do not say, "I can do everything." You can do nothing. There is no scientist in the world today who can create one drop of blood. And there is no scientist who can make honey like a honey bee. So protect the bees. Protect the flies. Protect the butterflies; otherwise, you will have no fruits. Take care. Avoid pesticides. Otherwise, not only the fruits, but you also will not be here. Or your grandchildren will be born without hands, without limbs, or without one eye. It is already happening. Therefore, saṅkalpa lelo—promise thyself that your nourishment, your food, will be only 100% organic. If one day you do not get food, do not worry; do not eat junk food. You will not die in two days, you will not die in three days, do not worry, you will not die in five days. Search for that kind of sāttvik food: āhāra, vihāra, ācāra, and vicāra. First is āhāra—your nourishment, your diet. Your diet should be full of energy, full of life. Do not eat dead bodies. Nowadays, doctors say you should eat meat. Doctors have nothing in their brain if they are telling you to eat meat. They say, "You will be healthy." Who said so? Today, why are there so many hospitals in Europe? Many people there eat meat, yet they have far more hospitals than we do. And now, since people have begun to consume eggs, meat, and alcohol, day by day more and more disease is coming even to those who are sattvic. Balanced food with energies—the human body is designed for fruits, nuts, honey, milk, corns, and seeds. That is it. Out of 8.4 million different creatures, one is the human. Humans have all the abilities and all the siddhis, both good and bad—both āsurī śakti and daivīk śakti. Both are filled in the human body. Now, try to push down the āsurī śakti, the negative power. Try to bring positivity, harmony, happiness, joy, mercy. Do not harm any creature. Can you imagine taking a chicken and cutting its throat? Or a rabbit, or a dog, or a cat? In China, how do they treat cats? They catch the cat, and the children go to the restaurant and say, "Which cat would you like to eat?" There are many cats in a cage. They catch the cat and put it in boiling hot water for a minute or half, then take it out and put it in cold water so the skin can be pulled off. Just as you peel tomatoes by putting them in warm water and then cold water. That cat is alive when they put it in the water. They take the skin away while it is still alive, and it suffers until its last breath. Human, then you are not a human. You catch a goat and cut its neck. They say one method is a little different, and one is halāl. Why does one do halāl? It is meant for movement. A human is born as a protector, not a destroyer. Therefore, meditation is a way to thyself. But meditation without a mantra is like a statue without a soul. If there are no living beings in this body, then the body is like this. If there are living beings, they will do something. If there is a soul, you are alive; otherwise, you are a dead body. Meditation, according to Rāja Yoga, involves yama-niyama, and it is very hard for people to master this yama and niyama. After this comes āsana, prāṇāyāma, pratyāhāra, dhāraṇā (concentration), dhyāna, and samādhi. Concentration cannot be achieved until you have a mantra. You meditate, meditate, meditate. There was a man who was meditating. His granddaughter, his son's daughter-in-law—in India we call all daughters "my daughter"—was there. The grandfather, the father-in-law, said to her, "Pāpā" (father), "pitā, I am meditating, and I have an appointment with someone. When that person comes, tell him I will come very soon." A person came and knocked on the door. She opened it. He asked, "Is your father here?" She said, "Yes, please come in. My father told me you would come. Have a cup of tea; my father will be with you soon." The man had gone to buy shoes. He thought, "I am meditating here. Tell him I am coming very soon. I am in the meditation room doing my sādhanā." But she said, "My father-in-law went to the market to buy shoes." The visitor became angry. After meditation, the man came out and spoke with the visitor. When the person left, he asked her, "My daughter, why did you lie? I told you I was meditating, and you said I went to buy shoes." She said, "Father, I told the truth." He said, "You did not tell the truth." "Yes, Father. Your body was here, but you were thinking you were in the market: which shoe shop is good, where can I buy good shoes?" He was shocked. "How do you know?" She said, "I practice yoga in daily life. When you meditate, you are here, not thinking of going to New Delhi. You are already in New Delhi. Or you are meditating and thinking, 'I want to go see the beautiful city Jodhpur. Which hotel will be good?' So you are not here; you are searching for a hotel there." This is the reality. You try to meditate, but your awareness is not there; therefore, there is no concentration. You cannot concentrate if you do not have a very solid subject or point, and that is why you need a mantra. When you practice a mantra, then slowly, slowly, all the vṛttis, all the thoughts from your consciousness, will come together. Your awareness will be there, and you will be in meditation with your mantra. You will lead thyself into higher consciousness. Meditation begins from your navel, not from here. Your life began with the Manipūra Cakra, the Nābhi Kamala. Creation began with the navel. The middle point of thyself is the navel. The middle point of the entire universe is the navel. From there, everything begins. Your awareness comes there and becomes calm and peaceful. All vṛttis go away. So when we have tomorrow's meditation—now it has been one and a half hours already—practice, practice, practice. I will give you a little instruction. Sit in meditation at home. Look at me. This is called Chin Mudrā. Toh pāñc aṅgulī hai. This (thumb) is Brahman, not Brahmā. Brahman, the Ultimate. And this (index finger) is the Jīva, the individual soul. The Jīva wants to merge into Śiva. This is ātmā and Paramātmā—the self and the supreme self. Though both merge into one, this is called yoga. To merge into that, ātmā into paramātmā. The three remaining fingers are sattva, rajas, and tamas, the three guṇas. So when you meditate, be above the three guṇas: sattva, rajas, and tamas. This is thyself, and this is the higher self. Both merge into oneness, while you keep these three guṇas separate. There are chakras throughout the whole body, many, many chakras. When you meet in the chakra, you are connected, and you will easily harmonize your vṛttis, your thoughts, your thinkings, and all your restlessness into oneness. Now, in Western countries where I am teaching, in physiotherapies and psychology, they give this mudrā. You lie down and hold like this, relaxing the hands. What will happen? Restlessness will disappear and peace will appear. Every mudrā, āsana, prāṇāyāma, mudrā, bandha, kriyā, etc., has something inside. But you have to hold it gently, not press. If you press, you will have pain. Gently, if you move your finger in your palm, very soon you will feel there is a stone inside. Did you try it sometime? Yes, just try it. Why not? Today is a day without money. Tomorrow I will charge. You will find something like a stone. The same thing happens when you do this; you will feel that energy. Vṛtti ekāntra hotīye. Citta vṛtti nirodhaḥ. Maharṣi Patañjali writes in his Patañjali Yoga Sūtra, "Yogaḥ citta-vṛtti-nirodhaḥ." When your thoughts are dissolved, then your Yoga Sādhana will be perfect. Second, Arā Uradhā. The breath going with Arā Uradhā—ascending and descending breath while inhaling and exhaling. Now, put your mind, your vṛttis, on this flow of the breath coming and going, coming and going. In this ascending and descending, between that, you have your guru mantra. There are many, many mantras. Every mantra is good, but you have your bīja mantra, your guru mantra, that will lead your ātmā. Your ātmā, jīvātmā—jīvātmā is a mixture of ātmā and ātmā. So this jīva will be led by the guru principle, the tattva. The guru is not a physical body. It is called the Tattva, that consciousness. Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvaraḥ, Guru Sākṣāt Paraṁ Brahma, Tasmai Śrī Gurave Namaḥ. So that Guru is beyond Brahmā, Viṣṇu, and Śiva. Why do we keep or adore the body? Because the body is that precious box in which a very valuable treasure is hidden. Which treasure? That awakened consciousness, awakened awareness, that quality of spirituality. Spirituality means purity. Purity is like crystal clarity. That crystal-clear consciousness and awareness will lead us. Next time, we will meditate. Every time I am saying, "Next time, we meditate." And you come, but you know, first I have to prepare. I have a base, and then we can meditate. Let us see for a while Parampīṭha Paramātmā kā Nāma Śubharaṁ. Nārāyaṇa, Nārāyaṇa, Śrīman, Nārāyaṇa, Śrīman, Nārāyaṇa, Nārāyaṇa,... Śrīmān, Nārāyaṇa, Nārāyaṇa, Lakṣmī Nārāyaṇa, Nārāyaṇa, Lakṣmī Nārāyaṇa, Lakṣmī Nārāyaṇa, Nārāyaṇa, Lakṣmī Nārāyaṇa, Nārāyaṇa, Devādideva Lakpūrī Jī, Mahādevakī Dīpa, Nārāyaṇa Bhagavānakī, Satguru Svāmī Mādhāvanājī Bhagavānakī. Devadideva Deveśvara Mahādevī Mātpitā Gurudevakī Satya Sanātandharvakī. Oṁ śānti, śānti,... bhavatu, hari-yoga.