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Oṃ, abhī, śānti, śānti,... Śānti, śānti,... śānti. Good evening, all my dear sisters and brothers around the whole world, in yoga and daily life, and also to all yoga centers, yoga ashrams, yoga teachers, and students. In this Kali Yuga, we are coming to our Ātmā, our soul, in the Brahmalokas. That is the true yoga. Yoga is not only the physical body, but without the physical body, nothing is there. The body is like an airplane, a train, or a bus. When we reach our destination, we get out. The train returns, and we do not cry; we are happy we have arrived. So, our body is very important. God has given us everything. Therefore, yoga is not only physical, not only concentration, but something beyond that. Sanātana Dharma, India, Bhārat—the Bhārat of today was once four or five times larger. In this life, we are searching for something. Among the 84 billion jīvas, only one is the human. Jīva jīva bhakṣate—they live merely to eat. They are born, they live, they eat, and they die. But one is the human. Humans have everything; God has given everything. Someone told me recently about a family with two sons. Their father, the real father, was told by his own children, "You go out of the house." I do not know where he went; he was crying. They sent him to an old age home. In this Kali Yuga, they do not know what a father and mother are. Maa baap kya hai, wo jaante hi nahi hai. The human life is meant to come to Parabrahm, Paramātmā. Some speak of heaven or other places. What we call religion, dharma, exists only in our brain. The brain says, "This is my dharma, my religion, my house, my money." But the prāṇa, the life force, will leave the body. Then, hari om. They do not know that my sanātana is in dharma. That body of the father or mother will be eaten by animals or burned. This body will become nothing. But God has given this body after we have passed through many, many lives. Now we come to the Brahmalokas, and after that, there is nothing else. Yet we have no knowledge of why God sent us to this earth. God is good, but our parents are not treated as such. A father who loved his children would not be thrown out of the house. We must all respect and love our parents. To reject them is a sin. This is why the world is declining. It is said humans should not kill and eat animals, but it is also said that if there is nothing else to eat, because human life is important, one may eat fish or similar. Otherwise, a single grain of rice or a handful of chāwal is more than enough. Furthermore, when parents, a spouse, a child, or a grandparent dies, we take the body to the grave, wash ourselves, and perform rites. In our sanātana dharma, we try to take the body quickly. But after sunset, we will not take it; it remains. We light a dīpak, recite mantras, and the next day, people come, and we bring it to the grave. Kabir Das said the best way is to take it to the forest, but now there are no forests. Tū forest hī nahīṁ miltā hai. The body will be eaten by creatures. Otherwise, we give samādhi or jal samādhi. At that time, we perform ceremonies, then return, wash ourselves, and enter the house because we have been near a dead body. But now, consider the freezer. You open it, and inside is meat: from goats, dogs, cats—who knows what? Chicken, cows. You bring these animal dead bodies into your house, into your kitchen, and then you eat them. Meanwhile, when your father or mother dies, you take that body to the grave and wash. What do you think about this? Many do not reflect on whether they are human or not. In our villages, in our houses, people keep eating dead animals—not just the father, but also the mother—by cutting them into pieces. It is possible that in time, they might do the same with humans. So now, where is the purity? Where is life? Where is death? After this, you say, "We will pray to God." That is not right. That is why, in India, our ṛṣis, munis, and gods established everything. We do not always know where Śiva is, but we have to help ourselves. We think, "We are Bhāratīya, we are Indian, we are Hindu," yet we drink and eat these things. What is that? No matter how much pūjā you perform, if you then go and eat meat and indulge... Aṇḍā bhī hai, aṇḍā mī bhī. Jīv toh hotā hī hai. They may inject it, but it is still a life. In India, we used to say, "Do you want to drink urine, or do you want to eat eggs?" Just understand this. Can you drink urine? Can you eat it? One can, another cannot. Therefore, Kali Yuga has come slowly, slowly. One may bathe in the morning, but by evening, dirt has settled on top again. How do you see it? Consider the chicken. It also has a life. Feel its pain. Eggs are for them to have children, babies. You are taking from someone’s child. They are also killing animals—cows, buffaloes, others. Now, what is a human? What is not a human? Therefore, yoga and yogīs say you must know who you are and who your parents are. We will die; we will definitely die and depart. Every creature dies—mosquitoes, elephants, humans. All contain a jīva, a living being. The jīva is very tiny. Water from the ocean rises as a wave, becomes clouds, and from clouds comes a fine drip: water. The tiny drop and the vast ocean are the same. So, tiny animals, elephants, and humans all experience the same pain. If we understand that... Our Jain society, Jain Sādhu Mahātmas, they do not let any animal go to the ground. They do not even eat green fruit, fearing an animal might be inside. They wear masks. They always say, "Come to the temple, we have to make masks," but nobody is learning. What did the Jaina Bhagavān say? He said, "I will shut everyone’s mouth." And what did he do? Mask laga kar ke hamāre ko sab ko jain muh bandh banā diyā hai, hain? It is very good what is in their hearts. Our life begins in space and comes with water. That Jīva is very fine. In it, there will be either your mother or your father. Yet, at that stage, there is no male or female; there is only the Ātmā. Women and men have the same ātmā, the same soul, the same capacity for duḥkha and sukha. Do not think women have nothing. Some were great helpers. In the past, sometimes when a husband died, they would burn the wife with him—a cruel practice. Do not think women and men are different. No. Pūrā sabh. Kehte tameva mātā sa pitā mātā. You do not even tell your child. When they come home in the morning, they say, "You are the mother, you are the father." You must teach the child. Muslims teach their children sitting together. Christians do it too. Buddhists are okay. Jainism teaches early in the morning. They do something, but they also refrain from many things. We have forgotten our origins. So, what are we doing? Where are we going? The soul comes with water, comes in fruits... that soul goes into the body of the father. That Jīva is inside the grains. The father holds that seed. We take seeds from everything—from our Pājarī, Makkā, Gyāon—and we put it in the earth. And who is the earth? The mother. There are two mothers: one is our birth mother, and the other is Mother Earth. That which comes from the father returns to the mother’s womb in the form of water. The mother becomes our Guru from there. When the soul comes from above, it becomes the Guru. You can call it the Guru. No one knows about the Guru or the mother, but the mother’s womb knows. That is why it is called the mother. From there we come. Maa ko bache kul kok se laate hain. Vahī se vo chalu ho gayā. It starts from the father, but within the mother’s body. The mother knows. "My mother is this, who is my father?" As I was saying, Kṛṣṇa jāne, kṛṣṇa jāne so gītā, and Mātā jāne so Pitā. Yes or no? From there, it is formed. In yoga, all the words of a yogī, whatever you wanted to say, are there. So, I said to him, "Sit here." I am doing all this for you, son. This whole meditation, concentration, lecture is for you. So, from where do we come? From the father. The father, the guru—where did he come from? From the five parameśvaras. After that, the one who gave birth to our mother is our Guru or our mother. After that, our father is our Guru. Whatever they do for us, they give to us. What to give? Clothes? Milk? That is everything. So, all is our Guru. Understand that your Guru is the one who teaches you to ride a cycle, who drives your car, who took you to school. How to wear clothes, how to wear shoes—they are also our Gurus. There are so many Gurus; all of them are Gurus, and you are also a Guru. As soon as someone teaches you to ride a cycle, he is also a cycle user. So he said, "Guru, guru banā diyā hai." Some say there is a paras stone that touches iron and turns it to gold. But paras, paras nahī̃ banā saktā hai. No one can create the paras stone itself. But the guru has made such transformation possible. That is the difference. That guru knows, and when disciples know, then of course they give. Mātā pitā, śikṣā de, do śikṣā hotī hai, dharm kī—you have to give the education of dharma. Otherwise, there is no path. Parents sometimes do not know. They say, "I will get you married again," but that may not happen. We keep walking along with everyone. From where we are coming, we come to that Guru, and then we come into our human consciousness. From there, we do so many different exercises, our Jñāna, everything. Then we have two Gurus. One is the science, medicine, and all worldly knowledge. The other Guru is the one who lives in the heart. Whether that Guru is literate or not, he is the Guru. Do not say, "My Gurujī has taught me a lot of knowledge." He is not like that. He is one. He is the seed. That seed is the Guru. That seed is in the navel. Whatever is there, it is in the navel. That seed is also in the mother’s womb; it is mixed there. They bring it, and it goes away. That seed comes; that is the Guru. There are many types of Gurus: kindergarten, primary school, middle school, college, university, and so on. But there is only one Guru for God. At that time, your parents or whoever is a guru, but a guru is also a tradition. All of you sitting here, Indians, you know. You have your gurus, your paramparās, which we call our gotra. What is your gotra? It is difficult to say whether I am a Thākur, a Brāhmaṇa, or a Meghavāla. But where does Gotra come from? Gotra comes from our ṛṣis and munis, the seven Ṛṣis. What is your Gotra? And why? I am talking about our India. Elsewhere, there is confusion. In India, when we marry, they ask, "Which is your Gotra?" Our Gotra is still ongoing. That Gotra is our thread, present all the time. Then, you have some Guru who gives you something. There are many, many gurus. Other religions may have only one God, nothing more. He died, he is gone. But in our Sanātana Dharma, in our Hinduism, our God is ever with us. Our God has not gone. There is one God: Brahma, Viṣṇu... and after that, all our great beings; some belong to that Guru, some to another, but they are there. So our Guru is still with us; God is with all of us. When we know Him, we say, "Yes, He is there." Some may ask, "My Gurujī said I have another Gurujī. Can I follow that Guru?" Okay, you can say that. By taking your Guru from the tradition, you can enter Parabrahman Paramātmā. Otherwise, if you teach four or five different disciples, the matter becomes a mess. Even if your Gurujī has only one disciple, and another has lakhs, that is also fine. But the truth of Sanātana Dharma must be there. From which sages and sages... meditate. Do not force your eyelids up. You will go mad. A sādhu may do it; that is different. We have our eyes. If we open them, that is all we need. Look here, look there. Someone might look and think, "Has he gone mad?" Or sit and close your eyes. Along with this, you must see how your religion works. The tradition from our sages until today, we are following it. When we marry, we see what family they are from. For example, Agarwal. Agarwal also has different Gotras. They go by that Gotra, and they are our Gotras. They belong to our Gurugacharya Guru. The Gotra of the Ṛṣis of Gurgāchārya Jī is there. It belongs to everyone. It is available. If you want to marry, you can go to your husband’s house and ask for the documents. If your husband does not even have the property of your family, what will you do? If you marry a girl or boy from elsewhere, if they are intelligent, they will not leave your Gotra. That is the Yoga. One should go there. That is why our eyes should not be under pressure. It is a great pressure. So, yoga is the yoga of the ṛṣis and munis. In that way, we should know who is who. In Europe and everywhere, there were also kings, farmers, and such distinctions, clearly defined, but now it is finished. It becomes khichāḍī. Khichadi tastes good, but if you put it in too much ghee, it gets burnt. That is why we will come to understand. Now, what I told yesterday and today: let us say Oṁ five times from the navel. Oṁ should come from the Nābhi, and the 'A' sound returns here. When we learn Oṁ, I used to say, "Oṁ, three letters, Oṁ," but that is only half. When you want to do yoga, go from the navel. Touch your navel. Say "Ah." You cannot hear it well from here, right? It must rise from the navel. Constantly, it did not rise from here. This is yogic. That is yogic. The yogī asks, "How many akṣaras do we have?" Come here and then go back. Generally, we say "om, om." It is half; it is nothing. Five times, keep this mudra, sit straight, and close your eyes. Begin from the navel. The seed is there, is it not? That seed will go there and then move forward. Five times. Heat the pan a little, open your eyes, look at your face... and do Savā Yoga. This is a yogic practice. Of course, there are many gurus with many techniques. But we should know which technique they are giving. One comes from the east, one from the west, and so on. Different teachers come from different countries, villages, forests, or from the study of fruits. Alag alag ko alag alag miltā hai. But finally, we will all arrive there. All comes to one in all, and all in one. With yoga, there must be dharma. Some people say, "No, we will do yoga," yet they have started eating meat. Many people will not be able to eat anything. That is why, even if you are eating something now, finish it. And pray daily to God: "God, please do this for me. God, please protect me." If I am here tomorrow, I will do a program. You will have to go through the Nāḍī. How many points will you get? Until you wake up, you have to wake your eyes up. It will be double. Okay, son. Adios.