TV Channel

Part 1: The Eternal Journey: God in Every Atom Our own devotees and friends, the world is in a time full of fear. In this situation, we ourselves should not be full of fear. What is to be, will be. What is not to be, will not be. Yet, in many countries now—as I move around the world—everywhere it is advised that we should not gather: not in schools, not in some companies, not at games like football, and not in trains. So, it is a time for humans to be strong and to have more spiritual thoughts. God is for all: in their heart, in their thoughts, and in their protection. God is not what we think, that somewhere God is sitting and telling you, "You should be good, you should not do this." God is within ourself and within our inner thoughts. That is what I am writing here: the eternal journey. And yoga—yoga is not outside. God is not outside. God has no 'in' and no 'out'; it is the eternal, everywhere. Therefore, we should not worry about that. We should not feel that we will be attacked by something. But of course, we must first have that kind of thought. Whether you believe or you don't believe, to whom do you say "the God"? It is not that God is from outside, nor merely inside, but in oneness. In humans, each and every reaction, every action, every feeling—that is called, in Kaṅkaṇā, "kaṇ kaṇ." "Kankana" means each and every cell in the human body. And it is in each and every cell that God is with us. That is number one. Number two: God is in all creatures. It does not matter what kind of animal it is. That includes creatures in the water and also in the ocean: Jalchara, Thalachara, and Nabhachara. In Sanskrit, we say Jalachara. Jal means water. Water is our life. We are the water. In different countries, they all have good names for water. Here in New Zealand, Australia, and everywhere in many other old-world countries, there is one word: Vodafone. You know Vodafone? The company or the person who began it—maybe Russians, or maybe Croatians, Slovenians, Hungarians, Czech, Slovak, Polish—in all these parts, they call water voda. And in our language, in Indian language, it is not a good name. If there is something, we said Buddha. "Are you a Buddha? How are you?" That was my Gujarati game question. Any Joe, that person who has no good knowledge and is not good, the person we call buddhu. But we call the Buddha. So, Buddha phone? And now, even that person has got... from water... from Fiji. Fiji Water. But Fiji Water is that the Buddha? Buddha? That's also from that company. So, boda is water for them. They said, "Buddha, there is one word for this: 'boda' is water." And then they say in this language, boda ajīvot. Jīvot means jīvan. In Hindi, Sanskrit, and all others, we call it jīva, jīvā, jīna, jīva. The Sanskrit language is the mother; all languages are from Sanskrit. Anyhow, that is all. So, bodā or jībod: life. Water is life. Without water, we cannot live. In India, we say in Sanskrit: Jal Jahan Jagadīś. Jal is water. And where there is water, there is God. What does God mean there? The life. And life means He is God. So, Jalachara: all creatures in the water, and water itself is also still a life. Thalachara: after that comes the earth. Our earth is not what we call it, like a moon or other planet. It is not that. The earth is a mother. The earth is a mother. So we call this the culture. All chara means those charas; charar has two meanings. One meaning is of the animals or creatures who eat grass—that's called char, charata hai. The second char means movement, that which is moving. So it is the jīva which is moving and moving. I said that: jalchara, thalchara, and nabhachara. And nabha means the sky, the empty space. And in this nābhachāra, there is living. They are sleeping, they are giving birth, they are dying—they are only in the air. These are the three: Jalachara, Thalachara, and Nabhachara. That is the life in that. After that, the space—endless space—is the life. And there is called the space and consciousness. There must be living something in the space: what we call the moon, the sun, many stars, many things. But they are in the space. They have space within them. Within us also, in the earth, in the stone also, there is a space, life inside that. So where is there no life? Say, where is there no life? That means life is God, and God is life. So where is there no God? Therefore, there is one story, a very nice little story. There was one master, a guru. You can see the guru; we say the master, you can see the teacher—a spiritual master. In the Vedas it is written, and the essence the ṛṣis got from the Vedas is in the Upaniṣads. The Upanishads are also holy scriptures, and every ṛṣi—ṛṣi means the yogīs—according to their knowledge or what they like, they write about this. So, in one of them, it is said: mātṛ devo bhava. In that, it is said, "Mātṛ devo bhava": God is the mother. And the first mother is God. Mātṛ devo bhava. Pitṛ devo bhava: after is the father. And that father is after the mother. Then it comes: ācārya devo bhava. So, teacher—all your school teachers, your friends whose friends are teaching you something, till the universities, to everything—these are our masters, which we can say ācārya bhāva. That time was... what they said, the chosen children or the student was there. Others could not learn and would not do. But there are those who have that knowledge and are more highly developed in many lives, and from the universe again came back as a human and as a god. They are learning, and so the teacher, the ācārya, is giving the knowledge. Without a guru means without a teacher. New Zealand cannot survive without a guru. Then your children will be only like animals in the forest. Everything that we are doing—building, doing this, that, everything, electricity, water—first we have to learn. And when that teacher is teaching how to work with electricity or with the water, so that master is guru. The first guru is the mother, and the mother is before that, coming in her body, in the womb. She knows if that is the divine mother, and so I will come afterwards. So the master—that is, the spiritual master, the divine master—this is for the worldly work to do. And second, development towards the cosmic knowledge. So, in one village, a small village like Kapiti or something, one master came to a village, and he was sitting and giving a lecture. People came. One day, two men were there. And they said, "Master, please, can you give me blessings? I want to become your disciple." Others also said, "Please, I want to become your disciple." The master said, "Okay, I will give you a test that I have. It will show if you are a disciple or not." So both came. One was a merchant, and one was a farmer. So the master gave one corn seed, only one, and said, "I give you this corn. Please protect it and take care of it." Then the master went. He said, "I will come, but I don't know how many years until I come. But don't lose it." The merchant thought, "I will put it in a cloth and in my treasury somewhere, in a drawer, so nobody will take it away. I know it is mine." The other one is a farmer, so waiting, waiting. "Gurujī will come, Gurujī will come." Then comes the monsoon rain, so the farmer said, "This seed will be destroyed, maybe. The mud will come and eat it." So he took it to his farm, a very nice place, and he put this one seed inside. And what happened? It spread and became corn like this. And there were a few of these corns. Ripe, very good. He took it. Gurujī is still not here. So he again preserved it, took all the seeds nicely, and put it somewhere. It was about one kilo from one seed. Next year, Gurujī was still not here. Again, he put this one kilo of corn in his field, and it came so much, about maybe 100 kilos or something like this. Gurujī did not come. The third year, again he put it in his big farm. Again, there was corn coming by the truckloads, but Gurujī is not there. For the fourth time, it was in the store; he put seed corn and said, "No, it's Gurujī's. I will not eat, I will not sell, I will not give anybody. I will preserve." On the fifth year, Gurujī came there and gave a nice satsaṅg—very nice, like he's giving so much good about Rāmāyaṇa and this and that. That's our Prabhupāda. And Gurujī came and gave the select sermon, and then both came: the merchant and the farmer. After the satsaṅg, they came to Gurujī. So Gurujī said, "How are you?" They said, "Good." Gurujī will now give us mantra, dīkṣā. Nowadays, if anybody says, "Can you give me mantra?" I will give it to you. But that time, life was long enough. So, "Please go and bring my seed corn." The merchant said, "Yes, yes, Gurudev, I'm bringing it quickly." And he was thinking, "I have it in my treasury there, I will bring it. But this farmer, he has so many corns there, he will bring anything and say, 'Gurujī, this is,' but it's not original." So he went there, and look: a moth had eaten the corn, and there was only an empty shell. He came back. He said, "Gurujī, it's your mistake, Gurudeva, not my mistake." He said, "Why? Why did you come so late? The moth has eaten it. I properly put it there, but Gurujī, it's your mistake." He said, "Yes, I asked my disciple, 'You put a mistake on me.' Take more years, then I will give you mantra." And now this farmer is sitting there. So he said, "Go and bring it," and the merchant is sitting there. The farmer said, "Gurujī, if you give me mantra or not, but please take your corn." Gurujī said, "Where is it? I cannot bring it there. Please come, master, and I will show you, not give you." He came to a store on the farm, and trucks and trucks of corn were there. "This is your corn, Gurujī." He said, "You are the disciple. You are the disciple, and others are not." So when you get mantra, when you get knowledge, then you should practice continuously. That's why we have the mālā. And all who are spiritual people, even in the hand, they have these beads, and they are counting them. Now, how many would I have counted? How many millions of times have I repeated this call? My Guruji, for 18 hours consciously, he was doing the mantra of Guruji’s name. And when he was sleeping, I personally saw myself—when Gurujī was not sleeping too long—but what happens? I see that his finger in the sleep is moving like that. And that's called: how many practices of the mantra, and then you will be. So, what is that first? Likhita mantra: writing. First, learn exactly the alphabet, exactly. Don't make a mistake. Otherwise, we make the mistake too. We have to learn. Your pronunciation is different, my pronunciation is different—my country, your country, that country—and so you make a mistake. For example, the Gurujī has a very nice, good hut. We have here in Kapiti, and we call it the Kuṭiyā. "Gurujī kī Kuṭiyā," and everybody comes, makes the worship, and goes down to this Kuṭiyā, or this Gurujī's hut. So everybody said, "Where is Gurujī?" "Gurujī is near his cave." Or he said, "Kutya." Now, a Swiss person came, and he also went and said, "Where is Gurujī?" He said, "Gurujī is with Kutya." Again, I said, "Where is the Gurujī?" He said, "Gurujī is with Kutya." Now, we call Kutya, and you call the Kutya. And kutya means a dog, a female dog. Yes? That is the difference. Kuṭiyā is a cottage, and kutya is a dog. This is the difference between our language, our feelings, and our understanding of everything. So therefore, you have to work, work, work. That's called likhita: write your mantra. Write your mantra. There are many, many people in India; as much as they can, they are writing the name of God. So many are writing "Rām, Rām, Rām." Many ministers—I have one good friend, a disciple, and he has so many big books. When he's going to other countries, he has his book, and whenever there is time, he's writing "Rām, Rām, Rām." In each and every hair, God is there. And so he brought his consciousness into his whole body: God is there, Rām, Rām, Rām. And so many people, really, when they die, the prāṇa, the life, goes out. The name of that god? My one disciple, very near to my house there—you can come with me, I will tell you—and his father, day and night, he was saying mantra, "Rām, Rām..." When he was sleeping deeply, his lips were moving. When he came to me, he said, "Swāmījī, praṇām, Rām Rām..." All the time. And when he died, while chanting the name of God, in his whole house when he died, really it was the sound, resonance, voice: "Rām, Rām,... Rām." So when he was chanting, their father recorded it. And they recorded it, and they put it in his house now. Day and night, mantra is going on: Rām, Rām,... Rām. His house is the house of God. And similarly, you have also. You can. God is within you. Everything is there. God is not outside. And God is one, and one is all. So our Gurujī, Swāmī Madhavān Bhagavān, he is Poraasya Yoga Bhagavān, he said always: one in all and all in one. One in all, and all in one. What does it mean? God is only one. Not my religion or your religion and their religion. This is the only thought. But it's okay. If you feel God in this name, okay? That gave them. But finally, at the end, your journey—the eternal journey through yoga, for humans to enter into cosmic consciousness—then there's one door through which only they will go. Who? Those who have worshipped one God. The Hindus, Muslims, Christians, or the Jewish, etc. Their names are different, but if it is like this, then the same way. For example, for us now, the sun is only one. The sun is shining in India now, and the sun is setting here now. But it is constantly everywhere. It is only one within our self, and we are within that self. So, kaṇ kaṇ ke andar, Bhagavān kā nivās: each and every atom, God is within us. And that is for 8.4 million different creatures: jalchara, thalchara, nabhachara, which I taught before—water, earth, and space. They are Jīva, Jīva, Bhakṣate. Now what happened? So that creation is coming. But Jīva, what will they do? They are lying there, all like a stone. So, he said, "No, no... They should continue, go further." But how? Nobody goes. Like a person who is very, what do you call it, lazy. He is lazy. Even in his own house, he doesn't know eating, no drinking. So he's just lying there and thirsty, but then he will come to drink water there. But somehow they don't want to go and drink water. "If someone will come, otherwise I'm not drinking, I will die." People die because they are so lazy, they can't take one step. So God... That's a long story, whatever I'm talking, it will be then. So God has made the creation, and God said, "Now we will make Jīva and the cosmic parliament. So we will give now the Jīva here." But Jīva, what will they do? They should go continuously, go. But nobody goes. So Viśvakarmā, Bhagavān Viśvakarmā, Brahmā, so he said, "I will make them living, like stones, everything for you, in the stomach, hungry, very hungry." And what is that? Agni. Agni devo bhava. There are five elements: space, fire, air, water, and earth. And if it is not agni, you can't do anything. So fire is many different kinds of fire. If you are angry, that is called the fire of anger. Sometimes one is so angry, has fire, so will break through the window or door. And then go to the doctor, and the hand is broken. Yeah, and one week or two months hanging like this. And why? The doctor has given, now, what you call the cast, and you hold it like this. And someone said, "What happened?" I said, "It happened." He said, "My hand is broken." I said, "No, no... Your hand is broken. Your anger has broken." And so, your anger—how many years will you suffer, knowing that it was your fire, your anger? This is not good. There are many types of fire, and there is a fire that is called when we are making a crematorium, burning the body. And what do we call it? Have I forgotten? You tell me. Agni. Agni Sanskar. Agni Shukya. But what do we call it? It has a name of Agni. So, everybody sitting with a full heart, that this fire which burned now in the body, everybody said it is a God in this. That is Agni also. So, another Agni Dev, that Jāṭhara Agni, Jāṭhara Agni. And Jāṭhara Agni is so strong: when you are hungry and thirsty, then you go and see everywhere, if there are some nuts or there is something, this or something, even the dry bread, a piece of bread, is very good, tasteful. So, jāṭharāgni. And jāṭharāgni is in nābhi agni, in nābhi. And there, it's coming but going. This mother life is coming from the different parts of the gods from above. And that comes back how? So, it comes from there through the water. First is the water. From water, it comes down on the earth. And from earth, it comes to the seed, grows this, and goes for the like. Similarly, we can say for humans that the mother, it is her feelings and water; the father, and the father, it is that feeling which is coming from God. And if, like that, your child—not that you are drinking alcohol and doing this and that—then your children... It is not like that. If you want to have children, then your children should be angels. Maybe girls are the daughter or the son, like angels. Part 2: The Eternal Journey Through Purification Angels are not alcoholic. Angels do not consume dead bodies. They sustain themselves on prāṇa, on milk, and on profound purification through thought. They are without anger, free from it for at least a year. It is about mutual respect: you respect your wife, and she respects you. We live in purity, making mantras and engaging in many such practices. Then one contemplates how husband and wife come together, and there the fire begins. In that union, a fire ignites. That fire ascends to the navel, the nābhi. There, the first creation occurs, and there is God. From that point, everything further begins. What God creates, no one else can do. No one can do it. Today, people are being made into a kind of machine—what is called a robot. They are even using them to deliver food in China because no one will go to the ill. A little kitty robot goes there and comes back, but it is still not that. We are... our body is from the earth, but not only the earth. It is from water, air, heat, and so on. It is an eternal journey. Yoga is not merely āsanas or prāṇāyāma, not like that. Then begins your mantra, your spirituality. We understand there is something, and your child will be that divine child. Otherwise, if you are fighting with your wife and consuming alcohol all day, it is like animal to animal. But there is something more. From this, what comes? This Brahmaloka. And Brahmaloka extends everywhere. You do not know where it is coming from. Do not think, "In my next life, I will go to God again?" No, no, no. "I will go to heaven." But where is heaven? It hasn't... No. It is heaven, nothing. Is there any room? So Saul is there, and no, nowhere. Saul said, "Oh God, nowhere." Nowhere I can sit. There is no more sitting. No waters, nothing. Consider how good our children, our wife, or our husband are. When one dies and is born again in the evening to return home, the family is sitting there in the dark of night. The father comes, looking through the window, and says, "Father is coming." They say, "Close the door, close the door!" And he says, "I am your father." You see how it is? It happens so. That is samanta bandhana, amara bandhana. Bandhana means our relations, and that relation is gone. Where are you? But the thinking is there. Everything is there. Only the physical is not. So where are you going? Which god will you go to now? How will you come? Then the jīva is searching and coming to some form again. But that is karma. Where is the karma? In that karma, it is going in. Among all the 8.4 million creatures, except one, all animals are... they have no dharma, nor the opposite of dharma, which is adharma, sin. They have no good things and sin. For animals, they cannot go anymore. They are only in suffering. They are in suffering. They will come to good; they have nice karma. Again, it will go. But they have no pāpa and puṇya. Pāpa and puṇya for animals is not. But humans have sin and puṇya. That’s it. So, there we humans are. God gave us that: "I am now within you. You are one, and I give you now. Now, remain one is for that, O my son, and you can go." Do not think that you are now this and that, and therefore, our Gurudev’s āratī... After that, no, no, that’s not so. What it is, the Mahātma, the Gurudeva, who is completely realized, he said: "All in one, and one in all, nābhārūpa, and the whole ākāśa is within you." If you practice, do not think that you give money or something; that is nothing. If you are chipping the animals, similarly, they will chip you also. You will go, and then you will say, "Wow, wow." You had only "wow," nothing more. Again it comes back. How many times will that one be in there? Therefore, O men, I give you that Agni Deva. Through the Agni Deva, you will come to understand in your life. So within us is that Agni Deva. Fire—how many fires you have. We have many, not only this fire which is burning with a finger. In the water is a fire. It is said that fire cannot live without water. And in the water is a big fire, a very big fire. Everything, how it comes, is this. So many, many, and we all make praṇām to the fire. Or we are not doing good. There is one person, and we call all, we respect the fire. In the Christian church, when they go, they have a candle, fire or not. And there is a call: Google smells. Now, agarbatī, you know this agarbatī? There was no agarbatī. It was not good. That was a wood for burning the human body. There should not be good, these agarbattis. We should have guggul dhoop, that is something. Now they are also putting the agarbattis in there. People come and put them there and go. When the priest comes, he has the fire in one ball, and they are making all this. Similarly, we also have this Google in our... All is coming because the Hindu religion is one of the biggest ones, all. In Kali Yuga came all the different, many, many religions. Before, there was only one religion called Sanātana. And that was not like "my religion" and "this and that," no. This is also the Sanātana Dharma, a plant. All water is Sanātana. Ākāśa is Sanātana. Everything, that time was one God only, and no fighting, all was happy. But now, still, in some way, we are all following this kind of pūjā, the ceremonies, and so there is this Agni Dev. But no, this part we call is for putting the fire for the dead body. They will take more of the Agrabati and then make fire, and then give it to grass, and then give to... Yes. So you bring this to Dhaniyā, a holy place. If I tell too much, then all business people will tell me, "Mahārāj Jī, don’t come here anymore." So there are things the people have everywhere. But this, why is this? It’s called the smell. And what is the smell? Even we are giving to God, so this is purification, energy purification which goes into our body, our organs, our brain, our memories, many things. But now, artificial perfumes and everything, and it’s finished. You can do an experiment in my ashram in India; it is a big, big home ashram. Already the honeybees are there, so big, like a car or truck wheel, beautiful. That is what we call the army of God Śiva. My disciple who is working there, our engineer Swami Yogā Purījī, is working, and bees are coming. He said, "What can we do?" A worker there said, "Swamījī, don’t worry. This is Shiva’s army." He said, "What army? This is here." The worker said, "No, no, no. I will do it. Bring water." Oh, the fire. Fire and bees like this. He said, "No, no. Bring the coconut." With a little coconut and this, he made a fire and said to Bhagavān Śiva, "Please, let your army go a little far until we finish this work, and then you can come back." Within half an hour, all of them settled somewhere else. When the work was finished, they came back. It is a reality. There are three floors, and all of them are sitting. In the veranda, hanging, and people are... They said, "No, they will do nothing." But those who have negative thinking, or someone is coming with negative thoughts, two words here in the ashram, or there they will go; otherwise, you walk and it is good. Another thing they said: people are very good, and why? But if you have an artificial perfume, then these bees will run behind you. You can’t imagine. So I said, "Please, the girls—they are mostly, we are coming, ladies—so I say, please don’t use it, otherwise you have to go immediately to the hospital." This kind of perfume, and this, no, take your hair, and this and that. Nature, complete nature, is very good. You can sit under the tree; they are sitting up. No one would do anything. So, nature has respect for nature. A bird will come and sit on the tiger, or the animal, elephant, or lion. The lion is sitting there, and the bird is sitting there. Some, they are sitting like this, and birds are going and taking out from this. They don’t disturb anything. The bird will sit on any animal, but not on a human. Because certain qualities of humans are developing, and so all animals know that this will kill us. So in our journey, we have to purify our thoughts and respect and love all creatures. But at the same time, they love you also, animals, but don’t go close. Don’t think, "I will go," and maybe out of one million, one tiger will go and hug you. Maybe he’s already eaten too much. So don’t go there near. Everything that comes in humans... God is within us. And God said, "My dear, you are... I am the God, but you put me in this body, and you are making negative, negative energies inside. Then it will be going all in." In different ways, so within our body, what we should do is purify all five elements, starting from space. Space means not only the sky, but the space within our self. That’s what we do through the nostrils, through the mouth. If there is no hole inside, space, we can’t bite. So we bite, we move everything in the stomach, every nerve, everywhere, under the skin, everything is this. So this is the space inside. Then the water, Jala Jagadīś, that Jala Jagadīś living in our body. There are two kinds of living. One is the pure, now we have the body. The second, when we die, the liquid is still there; it will expand. And the air also, and the space, it will expand the body again. But that is gone, and there will still be so many cells in the body, jīva. Therefore, it is said when the body is gone, the self will go round and round. That’s why people don’t go to the cemetery at night. Nobody is going. But sometimes some people are going, so they say, "They are your ancestors, they are sitting, my son is going." But don’t go there at night. The negative energy will go into your body. That will enter your body. And then one said, "Oh, that person has become mad." Not mad, but someone went into your ancestors’ inside. Therefore, if it’s finished, then immediately the soul will go there somewhere. Others’ rest comes within thyself, like one light, that one God. So purify through this our whole body, water and air. Then we have to purify and take care of the organs in the whole body: the lungs, the heart, the intestine, all these organs. We have to purify, clean them, then life will be long and good. If you do not, then it will destroy everything, one after the other. Cancer is in everybody, but it’s not that kind of cancer. What you have eaten, what you did, this and that will disturb you in a not good way. Many, many people in many countries, and in India, many mothers or fathers, when they are old, they go while their children are sitting there. The father or mother places a hand on the head of the child, and they are gone. Yes, no suffering, no screaming, nothing. That’s gone. This light, so that light is going, and that light will become light with the light. Others will go, the difference. So, the eternal journey through yoga. It means the practice of these yogic techniques, not only āsanas and prāṇāyāmas, but many, many different pathways of yoga. There is Kriyā Yoga, Bhakti Yoga, Jñāna Yoga, all that. We have the Haṭha Yogas, many, many yogas. But don’t make something a competition. Don’t say that I am the best. Even if you are already playing, but because ego is there, "I will do," and he said, "I will do." But the yogī will say no. The yogī will say, "First, please, I give you food. First, you eat." First this, and now there is yoga, and in yoga there will be computations. What will you do with the computations? Nothing. Become peace and harmony. Harmony. Eternal journey in the brain. Everything is there, and you can, we can give them. We have so much in our brain we can’t imagine. But if we are in purification, or angry, very backbite, these, these many things, cruelty, that should not be. So, live your life in harmony, peace, and live a good life. God will do everything, give you anything. There are so many people in India; we have very big problems like this. When the train is coming, everybody goes in. Here the train is half empty all the way, but it stops for only two minutes. And here, 200 people will enter. Then, of course, they have to—they are jumping in. Then there is a problem. But otherwise, if you are coming, an elderly person is coming, you will stop and say, "Please, you go in." But there, if you will say, "Please go in," the train will say, "Go there." India is India, different, and no one will stay out. Everybody will be in, and they will have the place. But all at once, try to go in, it’s not good. So there are different things, and here the train is empty. Very, very, yeah. Government is not, not to take. All government have to give the money for this, yeah. But government is enough and good, that’s all. Now, our Modi’s are doing big, big aeroplanes and big trains, 300 kilometers in one hour, no? Everywhere we have, in Europe we have already had everything for 20 years. So the journey of our being, in that way that we are living, and as long as we are living. We cannot say that we are immortal. In this body, the body is mortal, but our inner self is immortal. So, mortal are all five elements, and they are not destroyed; they will again come back. So, when in our body, our seed, when you put it in the earth, then you see that it will come into the earth. And from earth comes the seed, and from the seed grow the tomatoes, and you will eat these tomatoes again. Which was from this life, yes. Once Swamiji was giving very nicely. You bury it somewhere, and it becomes nice fertilizer. Yes, and then people are giving the tomatoes. So from this fertilizer, coming nourishment in the little seed, comes the tomatoes. And in tomatoes, you are. And you are eating tomato further. And that will further go into the other body. So, is that what we are leaving and leaving, yes? And if it is in the fire once, then it is purified. All is purified. Though each and every five elements, they will go into there. They are not dead, but our soul is going with it. So practice yoga, and yoga means harmony, peace. And take care of your inner body. Inner body with what? Good food, and don’t kill others. Then they will kill you, and that will kill you. And that will kill you, and you don’t know. Now you say, "Oh God, you are killing one goat." But the soul of the goat said, "Last time you killed me." And that I come to. Practice yoga, live good, healthy. Don’t think negative. Peace, light, and God. We have God. Everyone we have God, and we have not seen God. I fly so many times in an aeroplane, and I try to see this guy, God. Doesn’t fly sometimes with me. Sometimes I see the wing of the aeroplane, so nice. And I said, "I can go and sit with God, I can have satsaṅg, but I am only a mosquito." So God is in us, in every part of our body and every other, and even in all these trees. We know this plant, and if we cut this one, after a while it will die. So it has its life in it. So eternal, eternal within ourselves, by yoga, to bring your life. It is you, you are your master. You are your master. And your guru will connect you with that. And then, when it’s like electric, from this electric we connect for our telephone. Also, we are going there. So master and disciple, if they are one, then this is both, the two cables. What is R1? It is positive and negative. So one is positive and one is negative. But negative can be very harmful, but also positive can be harmful. So, the father and disciple and guru, they are both together, then give the light. That’s it. Similarly, we have to have peace, harmony, and think of God even. Write every day your God’s name. So, if you don’t know too long, some gods have very big names, yes? So Kṛṣṇa, Kṛṣṇa... Kṛṣṇa is a little bit too long. Rām, Rām, Rām. Then you will try and sing with me through the whole body, the resonance. Through the whole body, from the toes to the top of the head, and from the top of the head to the toes, from the tip of the fingers to the heart, and from the heart to the fingers. Each and every element of life is there. There is a beautiful bell sound, like in a church or in a temple, anywhere. How nice it is, a resonance. When you have stomach problems, if anything in your organs in the body has some problems, chant this, like this, this mantra: "Rām, Rām." So "Ra" is the cosmic, the self, "Rām." "Ma" within myself, that is, he is within me, and I am within that, Rām, Rām, Rām. And if we put on our ears like this, closed, and then how beautiful your whole brain centers are, nicely having vibration inside. Rām, Hare Om. Thank you. Well, next day, tomorrow evening, no? Yes, because you are working somewhere. Thank you all the best. And while going to sleep, mentally chant, but the lips should move. We will hear the sound inside only. So there are five resonance senses of the mantras: first is likhit, then upāṃśu, then vācika, and then mental, and then the ajapā, ajapā jisko kya japī, binā japī ya japta hoī. So that time when you have, will take many years or many months of this, then day and night all the times this your mantra will go inside completely, that’s a purification of the whole body deep non-vagana key they puruṣa Mahādeva Satguru Swāmī Madhavānandjī Bhagavān Satyasanātana Dharma Kī Jaya.