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When would you meditate?

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At what time of the day?

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This has to be decided, each by oneself.

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Though there is a general prescription that
early morning hours are good or midnight is

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good or evening time is good, it is left to
you to modify these general indications

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according to the circumstances of your life
and the facilities that you have for the

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doing of meditation. If you are an office-goer,
working hard for eight hours and returning

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home at eight o'clock in the evening, you
would not like to sit immediately for

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meditation because of the fatigue of the day.

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You may like to lie down and take rest for
a few minutes.

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And perhaps you have something to tell the
family members. You have wife and

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 children, you have got husband,
relations, brothers, and all that.

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You cannot just keep quiet the moment you
come back from the office.

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You may sit a little bit and have a little
chat with your family, as is usually done

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anywhere in houses.

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Evidently you have a little supper, or sometimes
you take late supper.

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It depends upon the way
of life that you are living.

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If your supper is late, say you have got the
habit of eating at ten o'clock in the night,

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then after you have your ablutions and washing,
you can sit for your meditation for some time,

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for an hour, in case you don't have any visitors
that you are expecting at that time.

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Sometimes big officials have people coming
them, to see them for some purpose or the

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other, even after they retire from
their office in the evening.

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You have to dispose of that duty also before
you sit for meditation, so that when you sit,

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you do not have any kind of program
or commitment at that time.

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The mind should be entirely free.

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If is not possible for the mind to be entirely
free -- you are occupied with your duties

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even in the night, for some reason or the
other -- find some time before you go to bed.

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Actually, the length of the time that you
take in meditation is not so important as

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the intensity of your feeling during meditation.

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But the intensity is not adequate, it is a
little bit shallow, then you have to sit for

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a long time to make it go deep.

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This is one suggestion.

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Oftentimes you will find that the mind is
very recalcitrant and will not yield to your

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wish for allowing it to meditate.

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If it is not at all possible for the mind
to concentrate at a particular time for some

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reason of distraction, take up a scripture
which is to your liking -- an elevating literature

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which glorifies spiritual life -- and read
calmly a passage or two of that text or scripture.

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Rove your mind over the ideas expressed in
those few pages of the scripture.

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Several things of high value are mentioned
in the scriptures.

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On each one of those ideas, you rove your
mind and bestow deep thought.

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After that, you can withdraw your mind from
study of books and then directly do your 

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contemplation. If that also is not possible, the
mind is not willing even after you have given 

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sufficient time for study, then take deep
breath in and out, drink a cup of water,

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stand up and walk on the verandah for a
few minutes; then sit down.

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If you are accustomed to chant kirtans and
bhajans, you chant some kirtan loudly and

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do a bhajan by yourself, just to lift the
mind to a level required for meditation.

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Then you sit again for meditation.

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One of the great assistance for the purpose
of meditation directly is japa sadhana -- a

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reciting of a formula, a mantra, into which
you might have been initiated, or which is

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to your liking, with a japa mala or without
a japa mala, as the case may be.

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Loudly chant the mantra.

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Om Gan Ganapataye Namah,
Om Gan Ganapataye Namah, 

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Then slowly, mentally, only moving your lips,
recite that mantra.

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When mentally you recite the mantra, repeat
the mantra, if the mind is wandering during

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mental repetition, then again start loudly
chanting the mantra which is your initiated

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object. Actually, japa itself
is a complete sadhana.

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That, by itself, is sufficient to purify your
mind and allow your mind to concentrate on

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the divinity of your mantra.

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The mantra japa is not merely a recitation;
it is also a simultaneous contemplation.

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Every mantra has an originator, which is a
rishi, as we know them.

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A divine sage visualised this mantra in his
meditation, and so his thought also is present

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and is charged upon this mantra.

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When you read a book, you also know the mind
of the author of that book.

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When you read a book, actually you are reading
the mind of the author.

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The book is not outside the thoughts of the
person who has written the book, so you are

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in a state of attunement with
the mind of the author.

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As he was thinking, so you are
also thinking now.

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The book is only an instrument, a guide, to
keep you in harmony with the thoughts of the

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great author of a scripture or the book that
you are reading.

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So, while chanting the mantra, you are in
harmony, en rapport, with the great thought

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of the maharishi who visualised the mantra.

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The mantra itself is a great power.

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The words of the mantra are not mere
haphazard letters. They are associated in a

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particular systematised manner, so that
when they are recited in the proper

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intonation, the words combine and create
a new chemical effect, you may say, as when

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you mix the acidic and the alkaline, there
is a third effect following immediately.

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A chemical force is generated by the very
juxtaposition of the letters of the mantra,

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so the mantra itself is a power.

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The second power associated with the mantra
is the thought, the vision, the power of the

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rishi who visualised it.

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So two forces are impregnated into the mantra.

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There is a third power: the divinity which
is the presiding principle of the mantra.

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The very mantra indicates a god.

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The thought of God is also a communication
that you are establishing between your mind

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and the presence of that great power in the
divinity, so through the medium of your thinking,

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the force of the divinity also gets charged
into the mantra.

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So the letters of the mantra themselves are
a power, the rishi's thought there also is

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a power, the divinity's immanence in that
mantra also is a power.

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There is another thing, called metre.

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The way in which it is composed is called
a metre, just as you have got 

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in poetry there is a metre.

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By the recitation of that poem which is written
in a particular metre, you are roused into

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a particular feeling which cannot be so if
you read a mere prose, just translation of

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that in ordinary vernacular.

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So tremendous power of all these kinds gets
concentrated in the mantra.

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Knowing this very well, feel that this combined
force is entering into you while you are reciting

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the mantra.

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There are other formalities that you may follow:
the place that you choose for your chanting

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of the mantra, the direction that you have
to face, and the other attitudes that you

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have to maintain.

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Usually, you have to face the east,
is what the elders tell us, 

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because sun rises in the east.

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The moment sun is about to rise, the whole
atmosphere is charged with a new prana shakti.

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The Upanishad says Surya rises as the very
prana of all living beings in the world.

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So the whole air, the entire direction of
the east, the atmosphere is charged with 

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a new prana shakti of Surya Bhagavan.

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So when you face the east for your recitation
of the mantra, you are getting the impress

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of that force that is coming
from the eastern direction.

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Some people say northern direction also is
good because it is believed that there is

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an electromagnetic force that passes from
the North Pole to the South Pole.

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For the reason that this is so, people say you
should not sleep with your head towards the

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north; otherwise, your brain can be affected
by the electromagnetic force that is charged

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from the north to the south.

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It will pass through your head, through your
body, and go to the south.

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That is why do not sleep with your head
towards the north, it is said.

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But for meditation, it is very good because
let the charge be on your personality when

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you are actually meditating.

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It will enrich you with more vigour.

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So, eastern direction or northern
direction are very good.

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But in places like Rishikesh, facing the Ganga
also is very good.

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Whatever be the direction,
that is immaterial here.

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Here everything is holy and
all directions are good.

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Facing the Ganga is as good as facing any
divine emanation of force.

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If you are living in Swargashram side, you
will face the Ganga in one direction; if you

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are here, you will face it in another direction.

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So, likewise, the direction is chosen and
the mantra is recited in this manner with

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the concentrated feeling that you are in the
midst of a tremendous electromagnetic power

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charging you from all directions in many ways.

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How long will you do the japa?

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As long as your heart is not satisfied, as
long as you do not feel the presence of the

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divinity of the mantra, as long as you do
not feel the effect of the chanting of the

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mantra, go on continuing
it for months and years.

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You can go on doing it
throughout your life, also.

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Many people take to japa only as their
sadhana, and they don't do anything else.

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That is wonderful.

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What does Bhagavan Sri Krishna tell you in
the Bhagavad Gita?

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"Of all spiritual sacrifices, I am japa: Yajnanam
japa yajno smi: " No worship, no yajna, no

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sacrifice, no havan can equal japa.

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So, take to japa sadhana, recitation of japa
mantra, and chanting of the divine name 

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through kirtana and bhajana
can be accompaniments.

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Only thing is, as far as possible, choose
the same time every day, because the time

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also has an effect upon you.

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As time process is a cyclic movement, a
particular time that you have chosen for a

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special practice gets charged by the very
cyclic movement of time at that hour.

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And similar is the case with the place that
you choose because the particular location

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where you are seated for japa also gets charged.

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Even the seat -- even the seat under you is
charged with a divinity.

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Your whole body is therefore
divinised at that time.

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In intense types of japa, an electric energy
is produced in the body; a sensation of a

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peculiar nature will arise in you, and the
energy will try to go out of your body and

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get down into the earth, if you contact the
earth and sit on bare ground without any seat.

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It is therefore said don't sit on bare ground
because the charge will go down to the earth

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because the earth with its gravity will pull
down every energy of your body.

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So have a seat which is
not a conductor of electricity.

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It should be a non-conductor, any such thing
which is non-conductor.

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Same place, same time, same attitude,
same mode, same mantra, same divinity,

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and no change should be experimented.

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You should not change the mantra frequently,
as if something else is better.

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As every object in meditation is as good as
any other object, every mantra is equally

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good, and there is no particular
distinguishing factor among them.

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So take to japa sadhana.

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In this yoga of japa, all the other aspects
of yoga also will be found to commingle in

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some way or other.

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Inasmuch as there is a god in front of the
japa, bhakti yoga comes in, even in japa

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sadhana. You love your god of japa mantra,
your divinity.

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You pray, and you are deeply in affection
for that god.

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This is the bhakti aspect of japa sadhana.

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And you concentrate with the power of your
will on this divinity, on the rishi, and on

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the mantra itself.

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This is the raja yoga aspect of japa sadhana.

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You understand the immanence of this divinity
everywhere, not that it is in one place only.

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The concentration on the immanent aspect of
this divinity is the jnana yoga aspect of

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japa sadhana.

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So bhakti, and raja yoga, and jnana yoga,
all these are in this japa only.

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Therefore, Bhagavan Sri Krishna has rightly
said nothing is equal to japa as a sadhana.

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Whether you have to take bath or you should
not have to take bath, 

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sometimes these questions will arise.

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If I am travelling in a railway train,
what do I do?

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These factors are irrelevant for yoga sadhana.

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If you feel that the bath before the japa
is very good, take a bath.

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Perhaps you feel refreshed at that time.

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But if you are ill and you are not permitted
by the doctor to take a bathing at that time,

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or you have some kind of reason that you
should not take a bath at that time, there is

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no objection to your taking to japa sadhana
even without your bath.

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What about travelling in a railway train at
that time, sandyakala?

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Let the train move, what does it matter?

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But you are not moving,
you are in the same place.

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You forget the movement of the train.

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As you forget the movement of the earth,
you think you are stationed, 

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like that you forget that movement.

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And it is spontaneously moving.

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Let it not disturb you in any way.

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So any time is good, and any manner
conducive to concentration also is good in

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japa sadhana. The mala that you have used
is also very important.

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The mala has a twofold effect.

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Because of the continuous touching of the
beads with the chanting of the mantra, the

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beads also get charged, so mala is very holy.

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You cannot just keep it on the ground
or throw it somewhere.

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Many people put it on their neck or keep it
in a little bag secretly, 

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so that it may not be soiled.

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And sometimes they tie it on the wrist of the
hand, which is not proper because your hand

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does all kinds of things when you take food
and wash yourself, touch all sorts of things.

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So it is not a good practice to tie the japa
mala on the hand.

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It should be on the neck, okay, alright, have
it on the neck, or in your pocket.

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Now, this japa mala is a reminder to you that
you have to do the japa.

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Whenever you see the mala on
your neck or in your pocket, 

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you are reminded of a noble thing.

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When you see money in your pocket, you
suddenly get reminded of some value; or

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you have a pistol in your pocket, you are
reminded of another idea altogether.

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But if you have a japa mala, a noble thought
arises in your mind.

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Generally, I would advise you to keep two
things always in your pocket: one japa mala,

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00:26:33,490 --> 00:26:37,860
and a small edition of the Bhagavad Gita.

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00:26:37,860 --> 00:26:42,020
These will protect you also,
not merely act as reminders.

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They are wonderful things.

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00:26:46,539 --> 00:26:49,091
They are protective forces.

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00:26:49,091 --> 00:26:52,909
They will guard you, like a guardian angel.

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00:26:52,909 --> 00:26:58,470
Don't be under the impression that it is
a silly matter.

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00:26:58,470 --> 00:26:59,470
Very valuable.

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00:26:59,470 --> 00:27:05,917
Some people have praised rudraksha also to
that extent: as long as you have a genuine

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00:27:05,917 --> 00:27:08,643
rudraksha with you, it will guide you.

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00:27:08,643 --> 00:27:17,330
There is a report that I read in a paper once,
very interesting to hear.

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00:27:17,330 --> 00:27:21,110
There were two gentlemen travelling
in a railway train.

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00:27:21,110 --> 00:27:28,829
One of them was a foreigner; another was
an Indian from South. This South Indian

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00:27:28,829 --> 00:27:34,480
was praising the value of japa through a
rudraksha bead and, "Oh, wonderful

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00:27:34,480 --> 00:27:43,090
-- eka mukhi, do mukhi, tri mukhi, and all
that," and he was mentioning the varieties

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00:27:43,090 --> 00:27:45,083
of rudraksha. "Wonderful!

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00:27:45,090 --> 00:27:50,208
As long as you have it with you, you will
be guarded from even great dangers and 

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00:27:50,208 --> 00:27:56,169
catastrophes." This foreigner
was listening to all this.

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00:27:56,169 --> 00:28:14,029
This person who was listening to the glory
of the rudraksha bead writes as a report in

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00:28:14,029 --> 00:28:22,875
a paper: "What happened at that time was,
A sudden bursting noise.

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00:28:22,880 --> 00:28:27,760
I felt everything is getting shattered.

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00:28:27,760 --> 00:28:32,640
I knew nothing else after that.

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00:28:32,640 --> 00:28:38,730
When I woke up, I found myself in a hospital.

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00:28:38,730 --> 00:28:44,740
It was a derailment of a train, and many have
been injured seriously.

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00:28:44,740 --> 00:28:47,950
One person of these persons here is.

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00:28:47,950 --> 00:28:55,583
And the newspapers say there was a great tragedy.

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00:28:55,583 --> 00:28:59,940
Many were injured and there were
put in the hospital.

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00:28:59,940 --> 00:29:07,070
One person only was free from injury -- some
gentleman from the South.

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00:29:07,070 --> 00:29:08,340
Somehow or other he escaped.

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00:29:08,340 --> 00:29:11,210
There is only one person who was not affected.

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00:29:11,210 --> 00:29:14,833
Everyone was injured in this calamity."

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00:29:14,833 --> 00:29:23,400
This report he read in the paper, just something
interesting for you to hear.

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00:29:23,400 --> 00:29:24,980
Everything is wonderful.

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00:29:24,980 --> 00:29:27,708
Everything is wonderful in this world.

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00:29:27,708 --> 00:29:39,042
All things are valuable and very holy, and
you should not scoff in a modernistic manner,

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00:29:39,042 --> 00:29:48,220
which is very unfortunate for us, at things
which are sacred, and regarded as wonderful

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00:29:48,220 --> 00:29:53,010
and protective forces by the ancient masters.

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00:29:53,010 --> 00:29:59,789
So the japa mala is not only a reminder that
you should do the japa.

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00:29:59,789 --> 00:30:04,429
Also it is a protective angel in your pocket.

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00:30:04,429 --> 00:30:07,049
Keep it always with you.

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00:30:07,049 --> 00:30:13,880
You tie a wristwatch always, but wristwatch
cannot protect you.

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00:30:13,880 --> 00:30:17,970
But japa mala will protect you.

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00:30:17,970 --> 00:30:22,570
You hang a mini-radio in your pocket; these
are modern cultures.

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00:30:22,570 --> 00:30:26,625
These are of no utility for you, finally.

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00:30:26,625 --> 00:30:28,792
They are ultimate distractions.

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00:30:28,792 --> 00:30:38,125
We have to live in this world beautifully, and
not as a tragic victim of forces in the world.

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00:30:38,125 --> 00:30:51,083
So take to japa sadhana as a great method
of communion with divine forces.

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00:30:51,083 --> 00:30:56,750
Sankirtan also is a great yoga.

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00:31:01,292 --> 00:31:03,500
"Come!"

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00:31:03,500 --> 00:31:09,740
In your own language you can have a bhajan
of this kind.

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00:31:09,740 --> 00:31:17,167
And because you feel that He is coming and
He is charging you with His presence, you

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00:31:17,167 --> 00:31:21,570
feel sometimes like dancing
with sankirtana mantras.

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00:31:21,570 --> 00:31:26,950
The people who dance in sankirtan are not
foolish people.

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00:31:26,950 --> 00:31:35,792
They feel a new energy in themselves, and that
is it that makes them jump as children jump.

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00:31:35,792 --> 00:31:43,179
Why do children run here and there, and when
you are keeping quiet are not keeping quiet?

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00:31:43,179 --> 00:31:47,833
Something or other they are doing because
the over-abundance of the energy of their

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00:31:47,833 --> 00:31:53,375
body. This overabundance of energy
in sankirtana also is a great help to you.

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So this is one of the methods that you can
adopt if other methods are not suitable to

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00:32:01,333 --> 00:32:06,083
you -- bhajan and sankirtan.

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00:32:06,083 --> 00:32:22,875
Tukaram, Namdev, Ekanath, Kabirdas, Mirabai,
they all took to this path, only nama japa.

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There is no other way in Kali Yuga,
says the scripture.

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00:32:35,250 --> 00:32:48,419
All these instructions and admonitions are
to bring you to a focusing point that you

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have to lead a spiritual life in the true
sense of the term, and not an isolated factor

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of your life.

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00:32:58,019 --> 00:33:04,703
Spirituality is not something that is carried
in your pocket and that you take it out

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00:33:04,703 --> 00:33:06,470
whenever it is necessary.

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00:33:06,470 --> 00:33:11,260
It is the vital breath of your life.

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00:33:11,260 --> 00:33:14,170
It is the very skin of your personalty.

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00:33:14,170 --> 00:33:17,090
You carry it wherever you go.

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00:33:17,090 --> 00:33:23,120
The spirit with which you live in this world,
and act and speak and work, that spirit is

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00:33:23,120 --> 00:33:25,125
called spirituality.

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00:33:25,125 --> 00:33:29,667
Your attitude generally to anything is the
spirituality thereof.

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00:33:29,667 --> 00:33:34,159
It is not a scripture,
it is not anything else.

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00:33:34,159 --> 00:33:37,042
It is what you think and feel
throughout your day.

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That is your spirituality.

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00:33:38,917 --> 00:33:45,667
Swami Sivanandaji Maharaj was a 
great embodiment of this kind of 

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00:33:45,667 --> 00:33:55,940
inclusiveness of all powers of nature and
people, in one single individuality.

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00:33:55,940 --> 00:34:00,670
He was a lover of God.

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00:34:00,670 --> 00:34:03,269
He was a lover of human beings.

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00:34:03,269 --> 00:34:07,269
He was a lover of nature.

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00:34:07,269 --> 00:34:17,250
He was a lover of the Himalayas, of Ganga,
of holy places like Varanasi, Badrinath, 

292
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Kanyakumari, Rameshwaram, etc.

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00:34:20,792 --> 00:34:31,230
There is nothing that he did not love, and
he could summon their presence into himself.

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00:34:31,230 --> 00:34:39,040
This is another interesting thing that you
have to hear.

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00:34:39,040 --> 00:34:49,620
You have to summon things into yourself, and
it is not always necessary to go to things.

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00:34:49,620 --> 00:34:59,609
It is possible if you want a thing,
it will come.

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00:34:59,609 --> 00:35:08,800
It is a psychological secret that if you strictly
believe that "what I want has come" it should

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00:35:08,800 --> 00:35:16,546
come and it has to come, because your
resolution touches the object that you

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00:35:16,546 --> 00:35:21,930
need, and it gravitates towards you
immediately.

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00:35:21,930 --> 00:35:31,375
I have told you the story, long also, of the
power that was exercised by Sage Bharadvaja,

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00:35:31,375 --> 00:35:40,840
which we have recited in the Valmiki Ramayana.

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00:35:40,840 --> 00:35:47,859
Bharata went to the forest in search of Rama.

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00:35:47,859 --> 00:35:56,833
On the way he passed through the hermitage
of Bharadvaja Maharishi, 

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00:35:56,833 --> 00:36:02,369
somewhere near Allahabad, as they say.

305
00:36:02,369 --> 00:36:09,819
Bharata went with a large army -- elephants,
horses and soldiers.

306
00:36:09,819 --> 00:36:20,333
When he found that he was nearing the sage's
ashrama, he changed his royal dress, removed

307
00:36:20,333 --> 00:36:32,792
his shoes, put on a dhoti and an upper cloth,
and went alone to the Maharishi's ashram.

308
00:36:32,792 --> 00:36:35,875
The Maharishi saw him.

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00:36:35,875 --> 00:36:47,208
"You are Bharata? You are coming from
Ayodhya? What for have you come?"

310
00:36:47,208 --> 00:36:55,292
"I am in search of my brother who has left
the palace and gone into the forest."

311
00:36:55,292 --> 00:37:01,500
"Well, here is near, somewhere near he is
staying here. You can see him tomorrow.

312
00:37:01,500 --> 00:37:03,583
There is no objection.

313
00:37:03,583 --> 00:37:07,417
But you have come alone, all the way from
Ayodhya, like this?"

314
00:37:07,417 --> 00:37:15,990
"No, Maharaj, I have got a large army, I have
got big retinue, and I did not want to disturb

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00:37:15,990 --> 00:37:17,780
the sanctity of this place.

316
00:37:17,780 --> 00:37:20,619
Therefore, I asked them to stay far away."

317
00:37:20,619 --> 00:37:30,418
"No, call all of them here. You will have a
grand supper here. I will feed you."

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00:37:30,430 --> 00:37:40,349
Bharata had two difficulties in his mind:
"Is the sage testing me?

319
00:37:40,349 --> 00:37:42,680
He has nothing with him.

320
00:37:42,680 --> 00:37:49,380
He has only a kamandal and a walking stick
and a yajnashala, and he is going to feed

321
00:37:49,380 --> 00:37:52,250
all these people?"

322
00:37:52,250 --> 00:38:02,042
Feeling these things in his heart, he told,
"Maharaj, I am very grateful for your kind

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00:38:02,042 --> 00:38:07,417
words. We don't require any dinner.
I am going back."

324
00:38:07,417 --> 00:38:10,869
The Maharshi was omniscient.

325
00:38:10,869 --> 00:38:12,860
He knew all things, even the minds of people.

326
00:38:12,860 --> 00:38:16,700
"This fellow is thinking that I have
no power at all.

327
00:38:16,700 --> 00:38:18,000
I am a beggar, he is thinking.

328
00:38:18,000 --> 00:38:19,667
Let me show my power to him."

329
00:38:19,667 --> 00:38:21,500
"Call all of them," he said.

330
00:38:21,500 --> 00:38:29,667
When the Maharshi ordered, he brought the
entire army, some thousands of them, 

331
00:38:29,667 --> 00:38:33,292
elephants, horses, and all that.

332
00:38:33,292 --> 00:38:44,260
This maharaj went to the yajnashala, poured
a little ghee: Indra svaha, Varuna svaha,

333
00:38:44,260 --> 00:38:47,720
and all the divinities he summoned.

334
00:38:47,720 --> 00:38:55,824
"Come Indra, come Varuna, come the
celestial damsels, come Ganga, come

335
00:38:55,824 --> 00:39:00,340
Yamuna, come Sarasvati, everybody come!"

336
00:39:00,340 --> 00:39:04,320
Immediately rivers started flowing in front.

337
00:39:04,320 --> 00:39:10,000
Ganga, Yamuna, Sarasvati flooding
everywhere, and angels descended from

338
00:39:10,000 --> 00:39:15,070
the heaven with golden plates filled with
delicious dishes.

339
00:39:15,070 --> 00:39:20,660
Thousands and thousands of them started
descending, with brilliant bodies.

340
00:39:20,660 --> 00:39:30,339
And each person had a palace for him to stay,
bathing ghats, gardens, and the people to

341
00:39:30,339 --> 00:39:32,260
massage tired people.

342
00:39:32,260 --> 00:39:38,042
Oh, they were wondering, "Are we dreaming
or what? What is this?"

343
00:39:38,042 --> 00:39:41,417
Food was served.

344
00:39:41,417 --> 00:39:49,458
Nothing of the kind ever was tasted by any
human being -- such celestial dish was served!

345
00:39:49,458 --> 00:39:55,540
All were given beautiful
bed in different palaces.

346
00:39:55,540 --> 00:40:05,700
These soldiers very humorously said,
it seems, "Let Bharata go in search of Rama.

347
00:40:05,700 --> 00:40:07,730
We stay here only.

348
00:40:07,730 --> 00:40:10,270
Why should we go unnecessarily?

349
00:40:10,270 --> 00:40:12,640
This is a nice place.

350
00:40:12,640 --> 00:40:14,208
Let Bharata do his work.

351
00:40:14,208 --> 00:40:17,300
What does it matter?"

352
00:40:17,300 --> 00:40:19,900
They all slept very well.

353
00:40:19,900 --> 00:40:22,560
Next morning when they woke, there is nothing.

354
00:40:22,560 --> 00:40:23,060
Only the old jungle was there, only one
Brahmana Maharshi sitting there with a

355
00:40:23,060 --> 00:40:32,060
stick and a kamandalu. All the celestials
have vanished.

356
00:40:32,060 --> 00:40:35,970
What do you say for this?

357
00:40:35,970 --> 00:40:41,090
The power of summoning -- you have only to
want intensely, and it is there.

358
00:40:41,090 --> 00:40:46,280
If you want the grace of Swami Sivananda,
it is here.

359
00:40:46,280 --> 00:40:47,839
It will not come tomorrow, day after.

360
00:40:47,839 --> 00:40:49,860
But your heart should be prepared for it.

361
00:40:49,860 --> 00:40:54,667
"Oh, it may come or not, I am a foolish man.
I don't know. He is very far away."

362
00:40:54,667 --> 00:40:57,750
If you think like that, he will be
far away only. He will never come.

363
00:40:57,750 --> 00:41:01,250
"He is near me, he is all-pervading,
everything is here only.

364
00:41:01,250 --> 00:41:06,460
If I touch, everything comes," it will come.

365
00:41:06,460 --> 00:41:12,800
As everything is everywhere, you will get
also everything everywhere.

366
00:41:12,800 --> 00:41:15,310
You need not move from your seat.

367
00:41:15,310 --> 00:41:20,300
Everywhere you find everything, in the very
place where you are sitting.

368
00:41:20,300 --> 00:41:30,042
Such is the power of the summoning which you
exercise by the yoga shakti that is generated

369
00:41:30,042 --> 00:41:47,790
by these yogas: japa yajna, sankirtana yajna,
bhajan yajna, and many other things like that.

370
00:41:47,790 --> 00:41:54,210
So varieties of things have been told to you
by various speakers and mahatmas.

371
00:41:54,210 --> 00:42:02,167
All of them are wonderful, everything is a
jewel, and so many jewels you have got now

372
00:42:02,167 --> 00:42:04,210
to carry home.

373
00:42:04,210 --> 00:42:06,330
So be blessed with all these things.

374
00:42:06,330 --> 00:42:07,330
God bless you.

375
00:42:07,330 --> 00:42:09,375
Hari Om Tat Sat.