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We fold both our hands. These two hands hold many miracles. Long ago, in many countries everywhere, people folded their hands in greeting. In Bangkok, Singapore, and others, it signifies "welcoming" or "in Indian alliance." So now we come to these hands. We are about to receive something, masālās, from these two hands. Masālā is of two kinds: one for eating, and another for the body. Now, look at both your hands. Begin with the palms, just the palms. Keep them open, don’t close them, just like that. What is happening? It is no miracle. There are no miracles. It is you, your body, your energy, everything. Look. How is it happening in our body? Our palms are open. Do you feel a sensation in the hands, the palms and fingers? Do you feel it now? There is a technique called hypnotizing, but this is not hypnotizing. One might think, "I will hypnotize you," but no, it is our own self. What happens? In our own palms, more and more energy awakens. Very great. Now bring both hands together, palms about one centimeter apart. How do your hands want to come together? It is a kind of yoga practice, which means to awaken the hidden powers in a human. This morning, you gave me the subject. Now, with this distance of about one centimeter, we roll our palms like this. Do you feel like needles moving? For example, with this hand down, if you do here, nothing comes. So we keep them together like this, go a little far and back again slowly—distance and close, near, but don’t touch. Now, continue this technique. The fingers should not be like this. Okay? This is like a... not like this. That’s a monkey. We have to have it like this. Otherwise, many powers will be lost. This is the awakening of the centers, the chakras in the body. This is our own healing—our own healing of body, mind, consciousness, etc. But it is within our self. When I said, "Why am I waiting for this constellation from that sun?" When it will be, it was like that. It doesn’t matter if we are inside the house or outside. So this is still now. My hands are moving. Don’t listen, don’t do, please. But I will act this way, that way; you should continue. If you hold for a long time, the sensation may lessen, but it will come, especially when near. Another thing: maybe your shoulders are a bit sore, so you cannot hold. Then, let your upper arm touch your body like this, so it is easier. If you do like this, it will be more, but we don’t want more or less; it will come to us. Now, again, look to your hands—very nice. Then we put our hands down. We definitely feel a lot, a lot, and a lot. We can feel this in the office. For one or two minutes, sitting at your table, you can do this. All the tiredness is going, all the tiredness is going now. But we need more energy; this is not enough. For that, there are further steps. Because there was a body, postures, and two or three persons, only one person said something. So I will do for both of you and for all of us. This was the first, then comes the second, then the third. There are steps. Now, let’s fold our palms and rub them from the tip of the fingers till the end of the palm. Go ahead, but don’t do it too long, otherwise again the fire will be in Australia. So come on, I have the water near. Yes, and hold your hands one inch apart, and slowly separate the palms a little and come close. There’s a one-inch difference in distance, but still there are like needles. When we rotate our palms like this, in this way also—this way, that way—this is the awakening of our own energy on the centers. It is ours. This is not a miracle; we have just awakened. All these centers are in the body, especially on the palm. It goes a distance, hands down. Bring it—it’s not anymore there; it’s gone. So these are for the body. How to awaken? How to take care of our health? Every day, if we do a little, it will be very good. You can take a chair if you want. This is the second, the first one, the second one. Sometimes we have to help ourselves more. Also, what we think: see your one hand, thumb inside, close your fist and tie it strong, very strong. Thumb inside, and with the right hand we hold our left wrist tight. Just hold your right hand to the left hand; don’t release your right hand. Now slowly only open your left palm and look at it. It’s yellow now. How the energy, the circulations, etc., and why we should do it—it will be very healthy for our palm. Look at the palm, look at the tip of the fingers, and now release your right hand. Yes. Now, the difference between these two. If you cannot do that, then at least when you go to your car in winter, or when it is very cold, we can do like this to make your hands very warm. Now, this time we will do it more consciously. So again, right hand, pump it a little bit, thumb inside, and close the whole fist very strong. Left hand holds the right wrist strong. Now, slowly, we open the right palm. We look, we see, we want to bring the energy into our body. This we should do for the whole body. This is on the palm. Look at the tip of the fingers in the front, and release the left hand. The circulation comes again, so there is no miracle. There is nothing. We have done some exercise. Many people have a problem who are typing or writing or doing some kind of work all the time. These fingers, we have problems, joints, etc. So the best is to keep our hands relaxed, and best, no problems with the joints. This exercise you can do in the office or anywhere, or when you stop by car in traffic at a red light. Hold it once, then at the next light, stop there. Let it on this end, then on the third one, we do like this. So we are making exercises with this part of the body—the fingers, palms, everything. There are many, many energy centers. The nerves are going into the heart, going to the navel, going to the liver and also to the gallbladder. So many parts of the body are connected only from here. So this is one part of yoga exercises, and it doesn’t cost any money at all, and they don’t take our time. Only because, thanks to God, there’s a red light, so we can do very good exercise. That’s it. This was the three parts. After this, we shall bring something to our body and our intense times, etc. So this is in the first. First is that morning when you get up, you drink hot water. Now, what is hot water? Like a cup of tea. So we take the cup of tea. It is warm, but we are making like this. So, about a quarter liter of hot water. It will give us immense purification and energy awakening in the body—that’s very important. I’m telling you about our yoga exercises, and this is very simple and very easy. Now, where is your soul in your body? Everywhere we said, "So where is the soul?" Tell someone, he said, "Heart." And you? Where? And that salt is hard, or soft, or, yeah, but why is it air, or the heat, or the cold, or the space, or what? But don’t tell me something else. I want something. It’s also not right. Yes, you are right, and I’m not right, okay? All right. So, that’s the only example. I bring here an onion, though it is not an onion, but I’m just giving, okay? So it’s an onion, and now I peel it, one part. What is that? It is the onion’s skin. Second, where is the onion? Is this the onion? Again, I peel it out. What is that? This is just the skin of the onion, okay? The third time, so where is the onion? Said, "Yes, it’s here." Onion? Finally, we come to the part that we take it all out. There’s no onion. It’s only skin of the onion. So also we, our heart—often we say that our heart is where the soul is. There, but the soul is residing in the navel. It arrived there, point there, begin there, and all from there. Of course, the heart is that we call the heart and soul, and the brain in the brain is also like this. Everything, everything, but the soul, pure soul, is in the navel. Now, what is the navel? What is the soul? That is why so. This, it is the fruit, and here is its navel. So everything is from this prāṇa energy, everything here in the navel, okay? That we will do now something with this, that is number one. Number two: there is a navel, and there is a center, but the heart—where is a heart? See, a soul, and that, if it is here, then what is here? Then He is also something. So we have the soul in the whole body, the so-called cell soul, and we call it life, or whatever it is. Now, this is somewhere hanging, and what is there? There is a nest of termites. All the termites are there. And what we call it is the house of the termites. Or we can say that the queen of the honey, and this is one queen, are many, many bees round and round and looking, and this is in the heart in our body, which have that queen cannot do anything without bees, and bees will not do anything without that. And this queen, they will kill also, and it will come the second one or this. So, where is our soul? In our body, that’s it. We go further, not only our life, we can take the life of these also: plants, grass, animals, etc., etc., all. And we are talking about us: how many souls do you have in your life or in your body? If we take a little drop of the blood, we can find your whole life in it. So this is our soul, or on the heart, or the heart, or in the navel, or in the different parts. So it means we, it is like one big, big, big nation. It’s Australia. It’s a big nation. Kangaroos are there also. Snakes are there. Birds are there. Many, many, all trees, that, humans, everything. So this is our nation. And sometimes it happens, very cold, very hot, very rainy, etc. Everything is moving, awakening our body, so there is not one soul only. Now the scientists or doctors, they are taking the heart out. And they put the heart inside, or put it to one side, and then again put it inside. Now, is it different? So, this is only five elements in our body, but that soul, that jīvā, is different and far, far, far away, and close and close to ourself. Therefore, when any animal or any tree or any being dies, their life goes with it, their life goes with it. And animals know better. So that animal, there was a question that it was. What was the question? You have to ask me something, yeah. So, the karma is to whom and where? Karma is action. And which action we do, and only our heart does not make the actions, our thoughts don’t make the actions, even our toes making the actions slowly like this, so the whole body has so many, so many souls, and that I will say, soul is that the cells, these such as cells in the body, after many, many years, they can tell this was some cell of that and that. What we, about a few years ago, they made a research that the aborigines people here in Australia, from where are they from? Where are... They, yes, that is what they wrote in the magazine, there was science, and it is from India, and India, not North India, but South India. And the more real you say about India is in the South Indians. And now, how they came to this? Something remained, and that is like the South Indians, they always make a white tilak here. They also make, they make also here, and they make also here the paṇḍit, and this, yes, you know, the rājū, and same thing here. This, when they are dancing, and these are also, they are also taking this white stone or this, and making so through from there, they slowly, slowly come close in that way. And that more, this the Indians have more diabetes, and this have also more diabetes. How many years? But there is one cell that will live long, long... Like one tree is old, died, but the fruits of that tree are further growing, same taste, same style, the type of the fruit, the flowers, the leaves, the taste, everything. Even it will go further and further and further. Similarly, why the people... Where, then, they began sometimes ages that there was a person’s which kind of this human is this one or this one, and so the people here from Hungary, and still they are cannot find out where from where hunger is coming, also the British or China’s, the Indians, or the Africans, so all this they were in there, and now what happens? We mix it, and when we mix it, then we have different energy movements. Then that blood, and that is getting... sooner or later, it will spread, and it will not be good. So it was not like that, that you should not get a husband and wife from Africa, and the other one said that the husband is from Mexico or something like this. But it should have been in that way. And many, many ages, people were living with that kind of family, and therefore they were more healthy and had life and everything. There was no fighting, but they have this exactly. Now, the camel, the camel is very good in this, but you cannot put the camel with the donkey, yes? Four legs have also this, and four legs have that also, but not different. Also, similarly, you can say there are different dogs, and when you are crushing them together, then it’s not exactly that. So, humans, in this Kali Yuga, in this age, people have made so many problems, and that will not remain good. Many diseases, different diseases, different feelings, many things. And therefore, how are we looking to our soul? And some say the soul—the females have no souls. Others said she have the soul. I don’t know that will say the scientist was helped, but if the scientist have the woman have a cell, then we throw out all male, will they get babies? No, but also this male have, but without that female, it will not be. Now they are trying that a male gets the child. So they are making some kind of experiment, but that is only experiments, not reality. Similarly, what we do in yoga is that in yoga we should have our body and understand our life, and don’t think that you are alone. You have all beside you your many, many energies. You have the whole nation within you. So, we are going to come to practice this, to understand this way in this. Now, second, the next point is, we call it the death, the died. But there is no death. There is nothing that dies. Jise śāstra kāṭe nā, agni jalāve bujhāve nā pānī. No weapons can kill. No water can take away. Fire cannot burn. Air cannot. I am Chidānanda Rūpa, Śivo’ham, Śivo’ham, Śivo’ham. I am that Śiva. That Śiva means that principle of life and existence and coming. So, in this, our body, what we are doing is a five-element, and this five-element is in every creature. Do not think that only humans have it. Now, the karma, what you are doing, there are 8.4 million different kinds of creatures. One is the human, and God’s—let’s say God. If you believe in God, or you don’t believe, but now believe, please, for a while, and then you don’t believe, okay? So I’m not talking about the God for you, but it is said that it is in the gods. And God is that which has no karma. But all these creatures, they have no sin. No, animals have no sin, but the sin, the humans have. And that’s why we call the sin heaven or the hell. Let’s say you more understand where are you going, to the heaven or to the hill, why? Because God gave the humans everything that God has. And therefore, He said, "I gave you my son, and now you do what you want. Do good, you will get good. If you do bad, you will go again." So there was for when humans developed, and... It is said that animals eat animals, but humans should not eat animals or humans. That’s it. So many, many times, people were eating everything, killing, and this, but now our consciousness, we become more alert, aware, more knowledge of why we should do or why we should not do. This is that, and they will do just as they are doing. So, in our bodies, of the humans, there is that light of God, and you can do what you want, it is yours. This, and therefore, the yoga is saying, "What do you want?" Do you want to go back again into the world? All right. Or you go to God. Where is God? Did you see God? Nowadays, you are also flying in an aeroplane. And the aeroplane is going nearly 10,000 to 11,000 meters in height. I am also, sometime in the night it is, and I am looking, where is God? Where is God? They said God is somewhere in the sky. So, in which sky is God? And then you can concentrate thyself, and your inner self will tell you, "I am the God. I am the God." You are the God. You have everything. God gave you everything. And now you should know how it is. Our science has developed very much. But it was that time, God Rāma was that time. Had aeroplane, and it was, this is about, uh, how many, uh, dialogue? Yeah, Dolock, the incarnation of God Rāma. So that time was that aeroplane was there. In Chicago, in the library, three persons went to read the holy book of the Rāmāyaṇa. And for three years, they were coming every day and reading about this subject of the aeroplane. But they did not find how they had done it, but they did. So that was now easier, and our people, our human brain, have developed, and we have the aeroplanes for everyone. So, in that, what are we doing in our body? So yesterday, this morning, it was the body, science in the human body, that I am going to say to this. So, yoga, now I am coming still to the point. So now this point, how it comes together, I cannot explain. Everyone knows, but cannot explain how it is. The mother, the mother also, she thinks, but she doesn’t know. So, these five elements come together, and then creation begins. Which kind of creation? Even the grass, the tree, the humans, all different animals, and everything. There is the coming element, and these are what we have: Annamaya Kośa. Annamaya Kośa means the body of the nourishment. Even our plants are also nourished from that earth, and this is all energy, and this. So, this is the body we call Annamaya Kośa. Anna means nourishment, what we are eating. The second is called the prāṇa-maya-kośa. Prāṇa, what is prāṇa? And prāṇa, many times people will understand and say prāṇa is a soul. And the soul is not the prāṇa, and prāṇa is not the soul. Also, this is different. But this prāṇa in your body, in my body, in their body, even in the trees, when we chip off the branch of the tree, after a few minutes or one hour, all the leaves will go down like this. There is no life there. So prāṇa. In India, we call prāṇa Nāth. Nāth means God. God is my energy, my prāṇa, and prāṇa is in the food. And in that food, this is what we eat. That kind of prāṇa will try to react in our brain. And so the prāṇa, prāṇa. Now, when someone dies, it doesn’t matter, animals or humans, what we call prāṇa has gone. Prāṇa has gone. The prāṇa is energy. We can say energy. But this energy has gone out from your body. Then the soul is gone. And as long as the soul is there, the whole body has prāṇa. So one bee, the queen bee, will fly away. Even if there are eggs inside, they will leave it and go further. Prāṇa. Prāṇa. Prāṇ Nāth. We call it He Praṇ Nāth. This is in Hindi language, Sanskrit language. He, Praṇ Nāth. You are my life. You are my life, so we cannot say "my soul." My life. Energy, prāṇa, iske prān chale gaye. In Hindi, what do you say? "Prān chale gaye." Tell something, you know Hindi. I can have a sip of water. The prāṇa is gone, now it is a dead body. You can do anything, cut it, burn it. Where is... It, whatever you like. So this is first: annamaya kośa, the nourishment, and what you eat. Like that, you will act. That’s what the yogī said: sāttvik. Sāttvik means the very pure. So it is not that we, you eat a tasteful, and this. But something that is prāṇa, pure energy. Now, how is that energy changing? You know, all very, very much. This fruit is very sweet, very nice, very tasteful, everything, and people are eating this fruit. It’s okay. Or the grapes, very nice, eat. But when this turns into alcohol, then this same substance can harm our inner body. And how did it change? Because the quality and with someone, it was with someone, and he became like an alcoholic person, the other will also drink alcohol. So prāṇa, prāṇa means energy; energy means life. Life and there is no energy, we got so tired, and I’m... So tired, I cannot get up. Please help me. You have the body and everything, why not? But prāṇa was not inside, energy. You have your bike, but there is no more air in the wheel. Where is that prāṇa? Big truck, heavy truck, and if there is no more air, it will not go. So this is prāṇa. In the prāṇa, how we are, we should be strong for that prāṇa. And this is how we get nourishment. But that kind of nourishment, there is a pure sāttvik prāṇa in the body. This is the second. The third one is called manomaya kośa. The annamaya kośa, prāṇamaya kośa, manomaya kośa. Man is the mind. Now we don’t know if the mind is here. We say there is something, but maybe somewhere else. We are searching here, but it is something else. Still, we don’t know. Still, we don’t know, but only we said the prāṇa. And prāṇa means mind, and not prāṇa, sorry, the manomaya kośa, the thought or our mind. Now, the mind is one of the strongest and quickest, it can give us everything, and may not give us, but it’s so quick, and that’s why it is in the brain. So, let’s say I can give you something, and we all will be on that point. We will come together, all we will come together, and within one second or half a second, we will be in oneness, and that is called the Manomaya Kośa, the mind. And so I will let you there, and you know that you were there, and you can go there, but still you don’t know, maybe, what I’m talking about and what you are thinking. So let’s say I tell you, "Let’s go where Jupiter is." You are already there. Your brain is already there so quickly, and so is the mind. How can we develop our knowledge, spirituality, or anything? There are many, many things. The body is the same; the five elements are the same, but why is that energy there? We call a professor, or a doctor performing an operation—a surgeon—by different names. It is the same man, the same brain. Similarly, we call someone a guru, a master. You are more than me, but at the point you come, that is the guru. We all have this capacity to live in that understanding and attain it. We can destroy our brain, or we can do so many things. When you are young, you want to do everything. You have a son, now 20 years old, or a daughter, and they tell their parents, "You don’t know anything. You are stupid parents. I’m leaving." There, I go. I am a friend. This I will do. What is to be done? But one day you will turn back and say, "I lost, I lost. I should not have done this. I should not have run after that. I had it, but it was not." It was enough for me, so I went here and there searching for somebody. But "somebody" means you have lost it. You lost it, that’s it. It is with us, ourselves. The third sheath is the Manomaya Kośa, the mind sheath. In Australia, they don’t talk so much like that, I always see. But in America... I’m sorry, I changed my mind. I changed my mind. Here in Australia, no. They didn’t say that. They said different things. "Oh, let’s go for a picnic this weekend." You prepare everything, and this and that. At the last minute you say, "My friend, I’m sorry, I changed my mind." My God, why did you change your mind? How do you change your mind? Why don’t you change your body? So this is that. Therefore, we have to be very careful with that mind which we are changing this way and that. Of course, we shall try to set ourselves on that path for good things for everyone. But there is one very, very negative thing in the body, and that is this: anger, hate, and jealousy. This is sitting inside as one of the biggest negative forces or rākṣasas—devils. It is in our body. Everything is in your country. Which country? Your own country. So that is inside. Suddenly angry. Suddenly you change. "I don’t want this. I want to have something, and I can’t get it." No. Be happy that you don’t get these things. Because one day we will be separated. Nobody will go with anybody, and then we will suffer. If you know only the soul in the sky—nobody, no sky, nothing. You look left, there is no Gaṅgā, no Gītā, this side, what is her name, Poonam, or this or that. When we die—let’s say die—when the soul is going out, all beings go with us. And where are the others? No one. All beings are gone. Only one. Only one. No up, no down, no left, no right, no beyond, no in front. Where are you? Why are you searching for liberation, my God? Let’s come again, be born. Okay, doesn’t matter if it’s good or bad, a little bit, but at least we enjoy the five elements. We drink good water, we have milk, we have our ice creams, we have fruits, friends—how nice. If we do good karma and good things, then we will be very good all the time. The family would be very good. But these young children, they say, "Parents, you are stupid, you are this and that. I will be." And what are you saying? Your child was born here in Melbourne, and now your wife, your mother, has an office. She’s an ambassador in China, and your father is now in Mexico. Your other brother is in India, in Omāśram. And you are sitting here. What is that life? We should build the family in this world. If we do not build our families, you will kill family to family, and that is coming very soon. Therefore, let us come through yoga to become one. With our family, our neighbors, everything okay? You can go for work 100 kilometers away, okay? Come back to the family. The father died. The mother is in Mexico. The son is in Africa. The daughter is somewhere else, and the father died here. The mother gave the baby. She took it in her hand. How much love and oneness, and you separate it again? Oh, human, come on. Don’t run for your money, thinking you will have better work here and there. Everything God has given you, and there will be. Everything, and this money, it is just gone. It is all like dirt in the hands; we will wash it away. The thing is here, but what do we call that? You are the richest one if you are with your family together. Your mother—doesn’t matter how it is—she will see, "My son is okay." Your father will also say, your sister will say, but others will say nothing. They will take your boy somewhere and give alcohol, give some drugs, this and that. Your father will not give, nor your daughter. They will do this, and they will do that. What we have, therefore, is this energy and mind: Annamaya, Prāṇamaya, Manomaya. And then comes Vijñānamaya. Vijñāna means knowledge. You are going... I will stop after 15 minutes. It is called the Vijñānamaya Kośa. Vigyan is the brain, the mind. So you can do many things. About 20 or 30 years ago, we had only one telephone with a cable. And now, everyone has two telephones in the left hand here. The brain, human brain, science. Science has both things. But understand, there was one person meditating in a park, and a professor came, a scientist, and he said, "What is this? This man is always sitting under the tree. He’s a man. What happens?" That man came there, and he had a head, a stick. He was walking every day, so he thought, "What is this man with this man?" So he came and said, "Hello." He said, "Yes, sir, what are you doing here?" "I’m meditating." "What meditation? What is that? On what?" "On God." "What is God?" "God is God." What is that God? He has created everything, you know this. He said, "Not only me, you also know." He said, "No, no, no. God is not like that. You come to me, to my science in college, and I will tell you more. Don’t stay like this, like a mad person, sitting here, 'God, God...' that is nothing. Does God have any sense?" Then he said, "Okay, wait a minute. What do you think?" He said, "Where is science? In my library." Look, there is a big pumpkin lying on the ground, and this vine hanging on it. It is so heavy, but that is God, violating down here. A big tree, a big fruit, and the last plant, the last one. God has no sense, he said. The yogi, like, like her, he said. Then, wait a minute, professor, he said. "What do you mean, sir? Wait," he said. "Wait, sir," that yogi said, "God, please give the sense, the knowledge, to the professor in his science." And what happened? There was a big tree, a very nice big tree, and there was a little fruit. And that little fruit fell down on the cap of the professor. A very little one. This is too big. Little. And what was the professor doing? He said, "What happened, sir?" "Oh, nothing. This is a little fruit. Sir, don’t say anything. If God would have hung a pumpkin there, and it would fall on your head, where would your science be? Would it be, 'Oh yes, I should research further'?" So there are many things like this: prāṇa, so Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, the knowledge sheath, and then Ānandamaya Kośa. Ānandamaya Kośa means if we do positive and good and nice things, always we are very happy and we can feel God or whatever it is. So this is what we call today the inner science of human life. And that is within. Next time we will say all the best. Thank you. Dīn Nāth Bhagavān Kī. And then our Raju, he is my disciple, for how many years? Yes. And he is a very good yoga teacher. He is writing very well, writing many books, and so he wanted to tell something. Perhaps he wanted to tell something or not. So I told him that he should stay, and now he’s, because he likes to sleep quickly, so that in the morning he comes to meditation every day. So he always goes to wake up his wife, so she also has to wake up, you know. So that’s... do you want to speak something or not? Yes, anything you can talk about this, the science of the yogīs, and from where, what these prāṇas are, everything: Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya Kośas, and how far the human begins to understand what is. Tonight I will talk about God. This afternoon we had a discussion about the authenticity of Veda, and I will touch upon that. Before I start, we’ll begin with the peace mantra from Kṛṣṇa Yajur Veda, the meaning of this one. As what Swāmījī was touching upon, it is the meaning of that one. It means, "May that force which pervades everywhere..." It is told by students in front of the teacher in a traditional school. What is the prayer? "May the all-pervading God, may we realize." That his presence may enter into the teacher and students. May that force nourish both of us. Not only the teacher; students also should get nourished in their life. With this nourishment, may we students and the teacher accomplish great things in our life. This accomplishment should not get fizzled out. May more and more people get inspired by the works and get inspired by the work and do the same. At the same time, the last part says, "May we co-exist in harmony. May we not hate each other." This is the peace mantra. Repeat after me: Oṁ śāntiḥ śāntiḥ śāntiḥ. I will quickly touch upon the Veda, the meaning of Veda. Veda means knowledge. Traditionally, the original Veda was only one, and it was Maharṣi Veda Vyāsa who distributed it. For the sake of learning, he divided it into sections. One is with meter; the mantras with meter are called Ṛgveda. There are about 10,500 mantras in the Ṛgveda. Yajurveda has no meter; it is like a text, a text without any meter. Ṛgveda is chanted with a meter, up and down, and udātta, anudātta, whereas Yajurveda is prose. Sāmaveda is conducive for singing, with music added to it. Atharva Veda is a condensed form of Ṛg Veda. Its mantras from Ṛg Veda, Yajur Veda, Sāma Veda, everything is collated together in Atharva Veda. Four Vedas. In the Veda, there are three sections. One is Brāhmaṇa, the second is Āraṇyaka, and the third part is Upaniṣad. My friend was saying that the Upaniṣads came later. It is all Vedānta. Still, in the Veda, it is divided into three sections. One is the Brāhmaṇa part. Brāhmaṇa means knowledge, gathering information. In the early stages, we have to gather information. Many of us, when you come here, it is information gathering—what Swāmījī is saying—and we have to get the information. The second part, Āraṇyaka: this information is the property of Swāmījī, it is not my property. Whatever Swāmījī has said, I have to contemplate on that. How to contemplate is in Āraṇyaka. Āraṇyaka, araṇya means forest; I have to withdraw myself and contemplate on what Swāmījī said, what it meant. Āraṇyaka is the reflection part. Upaniṣad is the knowledge part. The inner meaning should dawn in me. As for the Upaniṣad and Veda, in the Ṛgveda I mentioned about ten thousand five hundred mantras. Still, in South India, recently I went to India, and one of the students said he just completed staying in an ashram for two years. And he came, learned about two thousand mantras by heart. I asked him, "What about ten thousand five?" And he said, "My gurukula, they take them to learn ten thousand five hundred. The child should be around seven years, eight years. Beyond that, we won’t take that child; it will not have the capacity to memorize ten thousand mantras." They take a child of around seven or eight years so that it will remember all ten thousand five hundred mantras. That is a gurukula. They still are teaching that. The mantras, 10,500 mantras. And mantras, when you are learning the traditional text, an LKG student or a PhD student uses the same text. Now we have LKG, some syllabus is there, and once I finish LKG, I throw that book away for first standard, another textbook, and I throw that away for second standard, another text. Whereas in traditional gurukula, it is the same text for LKG and the PhD. Same text. You start understanding it from different directions, different dimensions. To understand the Vedas, you need to know three languages. Three languages: one is Darśana Bhāṣā, one is Guhya Bhāṣā, the third one is Samādhi Bhāṣā. The Darśana Bhāṣā is the one when I read it, it appears that it is telling this. It appears it may not be fact, real, but it appears, and it is my understanding. My appearance may be different. When this gentleman reads, he may see it differently. It is written in such a way because of my mental condition: Darśana Bhāṣā. Guhya Bhāṣā: it is conveyed in a language to confuse people, the Vedas. They don’t want the gem to be available for a person of weak mind, only for a sharp person. Only he or she should understand. This is not public property to confuse the students. They convey the message in a code, like the military conveys a message so that other people cannot understand. They get confused. For example, in Śiva Purāṇa, there is a story. A boy was there. Pārvatī and Śiva went to tapasyā. When he came back, there was a boy standing in front of the house, and Śiva did not know who this person was. This boy did not let Śiva go in. Śiva, out of a fit of anger, chopped off that boy’s head. And when Pārvatī started crying and throwing tantrums, then Śiva said, "Bring a head of an animal which has put its head towards the north. Bring it." They saw one elephant lying down, putting its head to the north. They chopped it off and brought it back. When we read this, how silly is this, that instead of bringing that, he could have put the same head back. And why did Śiva not know? Even I can understand. And out of anger he did it. If he is getting angry, then how can you be a god? It is so confusing, and it’s conveying the message they wanted to convey: that while sleeping, one should not put their head to the north. That was the message they wanted to convey. What happens? The earth’s magnetic energy flows from the south pole to the north pole. If you put your head to the north, and your body also has electromagnetic energy—the body is like a magnet, from south to north—here it is going. When you put the head to the north, where your energy from the feet goes up, low energy, high energy, you will have disturbed sleep. If you are having disturbed sleep, try changing the direction of the bed and put your head to the west, or the south, or east. See how the quality of sleep improves. And if you are falling sick, that is the reason. "Don’t put your head to the north." They wanted to convey a message. They put it in a coded way. It’s called Guhya Bhāṣā. Samādhi Bhāṣā is the one where they convey the message to one who is very keen; they tell the fact as it is. It is hidden somewhere in between. Also, the Veda says every letter in the Veda, every word, has at least three meanings. At least three meanings. It is not one meaning, at least. They further say each and every word in the Veda is talking about God. You should know how to interpret that. It is talking about God, and how it is saying that it’s God. We define God according to our language, our culture. There is only one God. For example, Śiva. Śiva means all pure. All religions call their God as all pure. And here in the Vedas, it is talking about the adjective, not the noun—the quality of God. And Viṣṇu: Viṣṇu means one who pervades everywhere, viśati praviśati, one who pervades everywhere, omnipresent. Every religion says, "My God is omnipresent." And Gaṇapati: Gaṇapati means leader of the commander-in-chief, group of head. Leader, it’s a leader of everyone. Every religion says, "My God is the leader of everyone." And it is Nārāyaṇa. Nārāyaṇa means one who remains when everything has gone. What is it? It’s a no beginning, no end. That is God. Every letter, every word is talking about that. The Veda is talking about that one. As the Veda further goes down into the Upaniṣad, to the knowledge part, it talks about Upaniṣad. "Upa" means "up" in the Sanskrit world, "upa," and English "up" means the same. If you want to go up, you have to approach a teacher. How you have to approach that? Approach the teacher with humility, with devotion, not to test the teacher, how much the teacher knows, and "I want to test the teacher." Not to test, but out of humility, out of eagerness to learn. Approach the teacher with humility and stay at his feet. Upa, come near. If you want to go up, then in that, and when the student approaches that way, the teacher may reveal the secret. It is not guaranteed the teacher will tell. The teacher may reveal the secret. You have to wait and give the donation. "To please tell me now, I, I..." As I stood up, "I have to go." "Not that one. If you have to go, you go, but you have to wait, you have to have patience." Upaniṣad, the knowledge part. The teacher may reveal the secret of how to go deep within. The teacher may give whatever is there; it is outer information. We have to process it. It is some śravaṇa, we have to hear, and manana, we have to contemplate. When we contemplate on that, nididhyāsana, knowledge has to dawn from within. No teacher can give you the knowledge; a teacher can show you the path. Knowledge has to dawn from within. Nididhyāsana: knowledge has to dawn from within. That Upaniṣad is the third section. In the Bhagavad-gītā, in the eighth chapter, Arjuna asked that question. He asked, "Kiṁ tad brahma? Kiṁ adhyātmam? Kiṁ karma puruṣottama?" Arjuna asked the same question: "What is that one who pervades everywhere? Kiṁ adhyātmā? What is this soul here? Kiṁ karma? How?" To link this one, and how to join this jīvātmā to Paramātmā, how to link that one? It was the opening question of Arjuna. In the Bhagavad-gītā, Śrī Kṛṣṇa says, "In this, every soul is like a bead only." We see the bead, but the underlying thread within is God, who connects everything and makes the garland beautiful. For me, my bead is most important, but it says yoga means more than your bead. Having a garland is more important. You have to learn to live together. I may say, "My bead is more important here." Bhagavad-gītā yoga says we have to learn to live together for the sake of this garland. A beautiful garland is there, joined together. In the Bhagavad-gītā, Śrī Kṛṣṇa says, "One who has that approach, for that one who has this approach, for him I am never lost, and for me that disciple is never lost." And the yoga path says, "One who is on the path, he is a part of this garland." God will look after. And the Upaniṣad, that Veda—for that we have to, when you are reading the Veda, it is not based on the English commentary; we can’t read it that way. We have to go deep within to understand. It is not for discussion. When I have the knowledge, we can’t argue on that one. You have to go to the original text and reflect on that one. And the knowledge has to dawn within. When the knowledge has dawned, there are no arguments. Otherwise, I am still in the outside courtyard, with a lot of commotion, a lot of arguments. When I go deep into the sanctum sanctorum, there is no argument there, and we have to go there to find peace. This message is brought out by the Saptaṛṣis, our ṛṣis. Whoever, in the Akashic record, whoever has spoken, it is there. Nobody can wipe off that one. Ṛṣis in deep contemplation—these messages have dawned through that one. That’s why the Veda is called eternal knowledge. Ṛṣis realized that one. It started flowing through this one. The beauty of Bhārata, India, is they conveyed this message, and it is an eternal science. In other parts of the world, they say it started from 2000 A.D. or that B.C., that timeline, whereas the Vedas, this eternal science, the ṛṣis, these messages are coming through them, through their deep meditation. Eternal science that is called Sanātana. Sanātana means eternal. It’s an eternal science; it is not from 2000 B.C. or 4000 B.C. It is an eternal science. Ṛṣis have discovered it from time immemorial. They are experiencing this one, and that’s why there is no start date for Vedas. There is no starting point. This eternal science is there in the Akashic record. Many ṛṣis have experienced this one, and many ṛṣis, time and time again, great mahātmas are coming down again and again to convey this one. They experience this message, they want to share it, like they travel across the world conveying this eternal science message. They travel around. They experience this one; they can’t contain the joy for themselves. They want this knowledge to be shared with others. That’s why they go, though their bodies are tired; they travel across and convey this message. This is the Ṛṣi Paramparā. This is Sanātana Dharma. This is a small message on our Vedas and Upanishads I wanted to talk about. I thank my Gurujī for giving me an opportunity to share my thoughts in 1995. Why that? As I mentioned yesterday, Gurujī is the one who removes the curtain. We have the potential, but unless you have the grace of a teacher, you don’t know which side to go. This side to go? You’re lost. The teacher guides you; the path opens up. And every soul has a potential in that one, and with the Gurujī’s grace, everyone can become great. And that’s why, yesterday also I conveyed, seek the blessing of the Mahātmas, seek his feet, and may the knowledge of the Upaniṣads dawn in us.