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Part 1: The Eternal Rhythm of the Guru’s Wisdom We will chant three mantras. The first is the Dakṣiṇāmūrti śloka, the traditional verse offered to a great Gurujī like Swāmījī. After chanting, I will explain its meaning. The second mantra is the Mantra Puṣpa from the Taittirīya Yajur Veda. Mantra Puṣpa literally means a garland of mantras—a very powerful hymn. It offers thanks to a great spiritual soul such as Swāmījī, then unfolds how all major elements—fire, wind, rain, the nakṣatras, the stars, and time itself—derive their substance from the fundamental essence of water. It shows how water supports all these, and how in turn, the essence of our spiritual master, Guru Bhakti, supports everything. This is the mantra from the Kṛṣṇa Yajurveda, the Mantra Puṣpam. We will conclude with the Śānti Mantra from the Taittirīya Upaniṣad—Asato Mā Sadgamaya, which we all know. So, we will start with a small prayer to Gaṇeśa, and then address the question. Oṃ Śuklām Baradharam Viṣṇum, Sativannam Caturbhujam, Prasannavadanaṃ Dhyāyet, Sarvavighnopaśāntaye, Oṃ Gaṃ Gaṇapataye, Namaḥ, Namaḥ Pramāthapataye, Śuddha-buddha-jñānākāramūrtaye, Nirmalāya Praśāntāya, Dakṣiṇāmūrtaye Namaḥ, Prabhu-siddha-jñānāikamūrtaye. Pramalāya Praśāntāya Dakṣiṇa Mūrtaye Namaḥ. Pramalāya—one who is absolutely clean, without a spot of uncleanness. Praśāntāya—śānti is peace; praśānta means expanding peace, one who spreads śānti everywhere. Dakṣiṇa Mūrtaye: Dakṣiṇa can mean right or self, and Mūrtaye is image. The great Śiva is represented as Dakṣiṇāmūrti, and we worship Swāmījī as Dakṣiṇāmūrti himself. Tradition holds that the great Bṛhaspati, the original guru, is represented as Dakṣiṇāmūrti in the Śiva rūpa. That is the prayer we offer. Next, we offer the Mantra Puṣpa: Yo Vedādauśvaraprottu Vedānte ca pratiṣṭhitaḥ tasya prakṛti linyasyaḥ raso mahēśvaraḥ kumbhuṣpaṁ vedaḥ kumbhuṣpavan prajavan paśyavan bhavati Yabham Aayatanam Vedan Aayatanam Aayurvam Vesha Aayan Nesha Aayananam Vastu kino janya harve santum niram vaso gama. Deep Nārāyaṇ Bhagavān Kī Jai, Deveśvara Mahādeva Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Satyāsana Tandharma Kī Jai. Salutation to the cosmic light, our humble adoration to Satguru Dev. Good morning, dear sisters and brothers here in this hall and across the world. Today is a very beautiful day. The sun rises with golden, divine rays, blessing and covering the entire planet, removing the darkness of ignorance and suffering. Welcome, all of you. Just now, you heard beautiful chanting of mantras from the Vedas. The Vedas were spoken and given at the time of the Satyuga, so you can imagine how old they are. The time of the universe, cosmic time, is calculated in Vedic astrology. The rest of time is what we call man‑made time. In the last three decades, unfortunately, we have manipulated time—summer time, winter time, daylight saving. I do not think we save the light. In all the offices, big buildings, companies, and factories, lights burn the whole night, 24 hours. So, where is daylight saving? By nature, light is given to us according to the time of sunrise and sunset. When we manipulate, it is like jet lag. First, many humans get jet lag even when they are at home—problems getting up, maybe no problem going to sleep because modern life has become a night life. Secondly, the animals suffer—especially cattle, cows, because they should be milked at the right time. When they are half an hour or twenty minutes late, they suffer. It is like when you are in a hurry to use the toilet and cannot go; you know how strong the tension and pressure become. All these milk dairies—cows, buffaloes, goats, sheep—they are suffering. Then also farms—pig farms, chicken farms, and others. They are accustomed to certain times for feeding and drinking, and when those are disrupted, they suffer, get depression, nervousness. Wildlife, birds, and even insects are disturbed by this manipulation of time. At the same time, certain plants need to be watered at the right time and cared for. So, short and sweet, manipulating just one hour disturbs the entire biorhythm of this planet. That is also a great psychic tension. Therefore, for the benefit of the entire planet, it would be good not to manipulate time. We speak of ages, yugas, counted according to the cosmic principle, Sanātana Dharma, the eternal law of the universe—not only our solar system but the thousands of solar systems in this universe. It is very interesting to learn about this time: yugas, kalpas, vāṇ mantras, and so on. Our one year is one day of the Devas. One year of the Devas is just one day of Brahmā. You can imagine how it expands from there. Those interested can get the complete chart from Yamunā Āśram, the Sunshine Coast, or any Yoga and Daily Life Center. Yugas are divided into four parts. The first is called Satya Yuga, the golden time. Satya is truth, Yuga is time. Satyuga is the beginning of creation on this planet. Then Dvāpara Yuga, Tretā Yuga, and now we are in Kali Yuga. The golden time is Satyayuga, the silver time is Dvāparayuga, the copper is Tretāyuga, and the iron is Kaliyuga. The most terrible suffering time is Kali Yuga. Everything will go against nature and against the self—humans against humans, animals against animals. The most terrible situation you can imagine is in Kali Yuga, and we are still in the middle of it. Some saints count and say Kali Yuga is gone. It may be; we have to count exactly. But you know, when heavy storms, a hurricane comes, the hurricane passes, but the destruction it caused takes a long time to repair. So it is a very terrible Kali Yuga. In Satya Yuga, three principles manifest, and we call them Śiva. Śiva means consciousness, liberation, beauty, truth—Satyam Śivam Sundaram. Śiva means the liberator from the divine cosmic resonance, the holy mantra Oṁ. Everything emerges from that divine resonance. From this universal consciousness appears the light called Śiva-jyoti, and from that Śiva-jyoti manifest Śiva, Viṣṇu, and Brahmā. Brahmā becomes the creator, though Śiva is the origin, the one who has manifested himself. Viṣṇu is the sustainer, protecting us; Viṣṇu is the agni-tattva, the fire element. Brahmā is the creator, the holy father, who created the first Manu—the first human. Dakṣa comes, then many ṛṣis appear. When Brahmā manifested, he held the four Vedas in his hands. These four Vedas contain the knowledge of the entire universe; nothing is left out. As it is said, "Yathā Brahmaṇḍe, tathā Piṇḍe"—what is in the universe that is in the human body. Through sādhanā, practice, positive qualities, meditations, prayers, humans can achieve the highest level of consciousness. The Vedas were given by Brahmā as four, and they were taught from master to disciple. That is why it is called a living lineage, a living tradition—the eternal system, the principle of guru and śiṣya, master and student. You have a guru when you learn plumbing, a driving teacher as your driving guru. Especially in modern civilization, with modern technology and education, you need a diploma, a stamp. But that stamp must have value. An Australian government stamp validates your passport; you can make a toy passport with your own stamp, but it has no validity. Similarly, you must learn knowledge from a master; that is called guru-disciple paramparā. Knowledge was always given from master to disciple verbally. Then, at the end of Tretā Yuga and the beginning of Kali Yuga, it was found that humans were losing their discipline yuga by yuga. We waste our mental strength and energy on nothingness. We create so much sorrow, so much stress, and our memory has become zero. How many here know fifty telephone numbers by heart? No answer is a clear answer. Twenty‑five numbers? Respect to those who do, but I will not press further. Do you know twenty‑five folk songs or any songs in your own language by heart? Now we are experts in music, but we always have to change the pace. Very rare are those who can play all the notes by heart on the tabla or sitar. In the sitar there are no notes written, nor on the tabla; and the tabla has its beautiful, balanced melody, the ragas. In Kali Yuga, our memory slowly went to zero. The main reason is that we became dependent. We began to write everything down—handwriting was the first attack on our memory. We stopped respecting and trusting our memory; we preferred black and white. Our memory was brilliant white, but we put black ink on it. Still, it was good. Then came the tape recorder: "Can I record it?" Many of us have so many records at home that we never listen to again. Your memory is stored on tape, but that is not enough. We got CDs, DVDs, and now just a little stick that can hold all the Vedas. The result is we lost the capacity of our memory. Someone calls you, and you ask, "Please, can you dictate the number?" They say "52086... 520— can you repeat again?" We cannot remember. Where is our memory? Because we wasted our energy, we lost it for nothingness. Too much—that is called vikṣepa. As Patañjali said, and I spoke about yesterday, "Chitta Vṛtti Nirodhaḥ." We have so many unnecessary thoughts and feelings in our mind. Sometimes people waste time writing a terrible letter to someone or planning how to bankrupt a company. If you used that same time to pray to God and repeat mantras, your brain and inner self would be enlightened. Do not say, "I have no time for meditation or prayers." We simply have no interest. So, slowly, the capacity begins to disappear. Otherwise, it is called Śruti and Smṛti. Śruti means listening, Smṛti means memory. Śrota is the listener, Śrotriya is the speaker. Śrota, Śruti, Smṛti, Brahmaniṣṭha, Śrotriya—these words arise. Satguru is known as Brahmaniṣṭha Śrotriya: Brahmaniṣṭha means the knower of Brahman—Brahma Satyaṁ, Jagat Mithyā. We are all just saying it, but we have not realized it. We know theoretically, "O Brahman, the formless one, we would like to become one with that Brahman." But imagine, for example, that formless Brahman extends a hand and says, "My child, come now to me. I take you to me." You would say, "No, no... I did not mean this. You are not Brahman. Please let me be in my flat or my house peacefully." Ask yourself, would you really like to have God‑realization? "Lord, I surrender everything; I am yours." And God—whatever form you believe in—comes and knocks on the door. You ask, "Who is there?" He says, "I am here, my darling. Every day you pray to see me. Come, let’s go." And you reply, "No, no... it was only prayer. I didn’t say, ‘Come and take me.’" Uncertainty, fear, ignorance. So, Brahmaniṣṭha is the knower of Brahman. Śrotriya is one who can inspire us, who can explain that truth—Brahma Satya. Brahma Satya, so Brahma Niṣṭhā Śrotriya. The Guru principle also means you are a guru. When you speak about your profession, your knowledge, you are a guru in that field. Every student comes to the university, and you give the lecture; they listen to you. So you are a Śrotriya, a speaker. If you do not know the subject and begin to talk, sometimes it will be interesting for the students, but the director or dean will say, "Can we change our lecturer, the professor?" So, Śrotriya speaks, and we hear. Śrota is the listener. Now you are all Śrota. I am Śrotriya—the speaker, and you are the listener. What you have listened to is Śruti, the knowledge. How will you deliver this message? What you remember is called Smṛti. You can only tell what you remember, what you put in your memory. Someone will ask you, "What was that Swamijī talked about? Śrota, Śruti, Śruti, Kriyā, Smṛti—what was that music‑language?" So, memory is a cup. If the cup is full of water or milk, and Yamunā comes with very nice, sweet, warm milk and wants to pour more, it is already completely full; if she pours, it will overflow. Our memory capacity is overfilled with so many tensions and meaningless things that we cannot receive pure knowledge. We close our windows, we close our doors, and then what happens? We are locked out. We lock our door but remain outside, without the key. We suffer cold, heat, rain—everything—but cannot enter. Many people came to help, but your lock is a combination number, and that lock has 108 numbers to find the combination, not three or four. That is why we have 108 beads in our mālā. For many, many years we have been trying to get the combination: Śrī Śrī... Purī Jī, door of my heart, open. "I, Jai Kepa, will Thou come? Will Thou come? Just for once, come to me... Will my days fly away without seeing Thee, my Lord? Night and day, night and day, I look for Thee night and day." At that time, our heart, our self residing in the heart, opens and understands what real love is, what real God is. At that time, calling the heart, "My door is open. Will you come? Just come once." God says, "No, no, you are very clever. I come, and you will close the door. I have to visit many hearts, but I will come. The time will come. But why do you say, ‘Come’? I am there already." So that one said, "Come to me, will thou come?" But He said, "Where should I come? I am already here. You do not look within. Within you is the ocean of bliss—I am that. Within you is the fountain of joy—I am that. Within you is the immortal Self—I am within you. Just kill your little ego and lead the divine life." That is when the Śrotas, with concentration, alert, listen—then it goes through and through. But nowadays the Śrotas listen very carefully if you criticize someone negatively. There are beautiful people passing by, but you hardly notice. Yet when they begin to fight, you open the door, go to the balcony, and watch, "Oh God, oh God." So in Kali Yuga, we are concentrated more on negative things. More negative energies exist in humans nowadays. Śruti, Śrota, and Smṛti. More than 5,000 years ago there was a great saint. His name was Veda Vyāsa. You can read about him in the Śrīmad Bhāgavatam. Vyāsa was known as Trikāla Darśī. Kāla means time—past, present, and future. He could see the past endlessly, knew what was happening in the present, and knew what would happen in the future. He knows ages and ages. He knows what will happen today because he sees everything clearly, transparently. Now, people have developed a camera called a fish‑eye camera. When you take a picture with a fish‑eye lens, you can see every direction equally, because a fish sees every direction. Part 2: The Eternal Wisdom of the Vedas and the Art of Living in Harmony Trikāl Darśī is knowing everything—past, present, and future—and Vedavyāsa was that. He came to know that in Kali Yuga, the memory would be lost. And when memory is lost, people will give wrong information. They will try to manipulate the message according to their feelings, thinking, “They will not understand,” because there will be no more of that knowledge. Knowledge can only exist if you have a wider memory, so that you can retain more. That is why people will suffer. They will have depression, anger, nervousness. Even two people cannot cope together. Nowadays, even husband and wife cannot survive together, nor can parents and children. When the children are grown—eighty, ninety—the parents say, “Finally, where will you go? Will you go somewhere and have your own flat? Come to visit us for birthdays, Christmas, Diwali, Holi, and so on.” And when the children say, “No, no, I will stay at home,” the parents think, “My God, this must be an abnormal child.” So it is an art; it is great if you can live with someone and speak human to human, understanding another’s problems. Don’t talk about your own problems. When you go to someone and say, “I have this problem and that problem,” others will say, “Please don’t tell me, because I have enough problems.” Instead, ask, “What can I do for you? What can I do for you?” Understand that person. So Vedavyāsa Jī decided to write the Vedas. Vedavyāsa is known as the master, the guru. The birthday of Vedavyāsa was on this full moon, which we celebrate once a year, called Guru Pūrṇimā. Some call this Guru Pūrṇimā as Vyāsa Pūrṇimā. It is the day of Vyāsa, when he was born. This holy seat where I am sitting—this seat has a name. What name? Vyāsa Gāḍī, the seat of the holy Vyāsa. And Vyāsa means wisdom, knowledge. Vedas means knowledge. And you see how beautiful, just one name. We are searching for which title we should give to the book. Which title? And then subtitle? Sorry. The perfect language tells you, “You don’t need a title.” You see, only sun. That’s all. Then we say sunlight, sun heat, sun energy, solar energy—and we give names. But what is the sun? Look at dharma or religion. There is only one word: religion. That’s all. Now we have Hindu religion, Buddhist religion, Christian religion, Islam religion, and so on. But dharma is dharma; religion is religion. That’s why it is said, “Ekaṁ Brahma Dvitīyaṁ nāsti.” Only one is the truth. We say water. Then we say dirty water, good water, ocean water, river water, lake water, and bottled water. But water is water. Gold is gold. Similarly, yoga is yoga. Satya is satya. Satsaṅga is satsaṅga. Kusaṅga is kusaṅga. Veda—what is said? Veda. Vedas, because there are four Vedas, that’s why we call them Vedas. But in Hindi, we don’t say this; we say only Veda. And then we can say “written in Vedammeh,” then we say plural, the Vedas. Now, Vedavyāsa wants to write. His thinking is so bright and so quick. He was searching for someone—Vedavyāsa, who would sit in meditation and give the entire universe’s knowledge in this one written form, in these four books. The entire universe. Can you imagine, with his knowledge of past, present, and future, how quickly he was traveling around in the universe, through endless solar systems and everywhere? But all could come before him. He was searching for a secretary to whom he could dictate. Now we call it a dictaphone. He didn’t find one. He was not sad, but at that time, Gaṇeśa came. God Gaṇeśa, what you call the elephant-headed God. It’s not an elephant head. The elephant is one of the most ancient creatures, which was born or came out of the churning of the ocean, samudra manthana, and that is called Airāvata. And that is the chariot of God, Brahmā. When you dream, or you can dream of a white elephant, or you are sitting on a white elephant—oh, you are already in liberation, even in the dream, you know. So tell me, when you dream of a white elephant—not a paper elephant, okay?—the real one, Gaṇeśajī. Gaṇa means all principles, all elements. All that we call God, this, that, and so on. And Īśvara means the Lord, Lord of all elements and all tattvas, and so on, is Gaṇeśa. Gaṇeśa came and said to Vedavyāsa, “I am ready to write.” Vedavyāsa said, “I will not repeat. I will dictate with flow. Don’t ask me what I said.” According to the words of Vedavyāsa and the memory of Gaṇeśa, this recording has been produced. This camera is in front of me. Never ask me, “Can you repeat once more, Swāmījī, for the sake of the listeners?” And so the brilliant memory and speed of Gaṇeśa. Gaṇeśajī said, “Okay, agree, protocol written, agreement.” And then Gaṇeśajī said something, Gaṇeśa. But Vedavyāsa said, “What do you mean, ‘but’? I will not stop one second for you. You have to speak continuously. Don’t remain in overthinking. I have no time for that, for your overthinking. It should flow.” So Vedavyāsa said, “It’s done. Should we begin?” He said, “Yes, but where is the paper and where is the pencil?” Gaṇeśa said, “Do not lose time.” He broke his teeth—who? Gaṇeśa. And he began to write with his tusk. That’s why Gaṇeśa has one tooth broken. True? That’s it. Ekadaṇṭa. Dayāvanta. And then he began to write the Vedas, the mantras. Now, the original prayers, original mantras, original spirituality—all come from that divine language called Sanskrit. Now, it doesn’t matter which language we speak. You speak Italian, you speak French, others speak German, others speak Japanese, Chinese, and Bengali—it doesn’t matter which language. But that language is the language of the heart, that’s love and wisdom. So your prayer, it doesn’t matter in which language you pray; it will have the same effect, because it is originated and rooted in the first radiance of spirituality from the light of the Vedas, which Brahmā gives us. And so, in the morning you get up, you do your prayer; you go to the bathroom, you do your prayer; you sit at the dining table, you pray; after eating you say, “Thank you, God.” So many, many prayers. Recently, I met one person, and she has now become a nun in a monastery. She said every half hour they have to go to the chapel and make a one-hour prayer, then go out and work in the garden, and after half an hour again run and go and pray. All day, so many prayers, chanting, working, no time for nonsense things, and no talking in the garden, and no talking in the chapel. Many are standing on their knees to constantly feel the mercy of the Divine Mother, Maria. You see, prayers have the power. We do only three times, “Oṃ Śāntiḥ, Śāntiḥ, Śāntiḥ.” Do you know what she told me? Say, “No, I don’t know.” Ask him. He will say, “Yes, horrible.” Really? Where is your śānti? You just chanted, and still the energy is not digested. Energy didn’t turn into the quality of peace. And you explored the bomb of the gushing-up in your cidākāśa, in your cittabhrānti. How will you get that divine knowledge? To become a nun, to become a priest, to become a swāmī, to become a sādhvī, you have to first—it is said in the Bible as well as in our śāstras—you have to die to live. You have to die to live. What does that mean? Your ego must die. Divānā Satguru Nām Kā Mastānā Helī Jīvat hī murdā samareve, nahī̃ sīḍ, nahī̃ pīṭh. Jīvat hī murdā samare, nahī̃ sīḍ, nahī̃ pīṭh. Svāmī Dīpā Yāvadhūtāya Valīya. Svāmī Dīpā Yāvadhūtāya Valīya. Dip Narayan Bhagawanaki. So I sang only one part of the bhajan. Mahāprabhujī said, “I am happy in the Divine. I don’t care about these worldly problems because I see everywhere the happiness and beauty of God.” Jīvata hī murdā samreve—though I am living, but some may think that I am that one because I have no ego, I have no challenges, I am humble, living with all. Mahāvīran Kā Vīr, and that one is the hero of the heroes. So, you have to reduce those qualities, egos, and try to live in harmony. Live in harmony with nature. The Vedas, the essence of the Vedas, tell us to live in harmony with nature. Don’t go against nature, otherwise nature will take its revenge. Nature means not only trees and birds, but also we humans. Try to live in harmony, in happiness and peace. This is the first step. Then, when you come home, you will bring a very beautiful harmony. You come home, and you will see that things are different. The things which are disturbing you—now you go and say, “No, why not? It’s good, it’s okay.” That’s it. So this peace is within yourself; you don’t need to search anywhere. You are the peace, you are the light, you are the messenger of God, you are the human, you are the divine consciousness, within you is the divine. But we do not go within ourselves; we go into the outer world to see things. So mantra creates the peace, Ātmā. Now, how does a mantra create peace or conflict? If you tell someone, “Dear sir, please, can you do this for me?” Even he wouldn’t like to do it because the office hours are closed in two minutes, but you were so kind. And he said, “Okay, come quickly. I’ll sign your document and give the stamp. Okay.” Because you were humble and kind, and addressed the person with humbleness. Otherwise, this was a mantra, a pure mantra. Tulsīdās Jī said, “Vaśīkaraṇa mantra eka yaha hai, tyājade vācana kaṭhora.” The best mantra to make everyone a friend is to renounce harsh words. Instead of saying good morning or good evening, dear sir, you go and run on the staircase and say, “Hey, you bloody one, don’t close the office, sign my document.” He will say—push you in such a way, you will be quickly down through the staircase. What was that? You create that negative energy. Why? Negative energy awakens in you. So, where there is no real mantra and God’s name, that is like negative energy. And where there is kindness and humbleness, feel the compassion in your heart. It will purify you. It will give you happiness. So that’s why in every culture, and especially in Vedic culture in India, anything we begin, first we pray according to our belief. If you believe Gaṇeśajī, or you believe Rāma, or you believe Kṛṣṇa, or you believe Jesus, or you believe Buddha—in India we believe in all. We believe in all, and that’s the beauty of Sanātana Dharma. Husband believes in Gaṇeśa, and wife believes in Hanumāna. But the daughter believes in Lakṣmī, and the son believes in Rāma. All are happy, all celebrating together. That is a beauty. So when we become one-sided—no, only this and nothing else—there is something I want to sell, you think, my production. My company, my production is best. Buy this, buy this. So this became like a commercial thing, but an open heart, wide enough for everyone. You say, “I eat only vegetarian”—okay? Eat grass all day, or bite carrots all day? No. We eat the carrots, we eat the pumpkins, we eat the melons, we eat the salad, we eat the cauliflowers, we eat the vegetables, we eat the eggplants, and we eat the, what you call them, cereals, bread, rice, everything. If every day you have to eat only rice like this, then next time when I come, you will say, “Swāmījī, can I eat something different?” That’s it. So our body needs everything. And it is the duty of the body to take from one thing the many things the body needs. And so your one mantra will supply everything that your body, mind, and soul need. Okay, this is it for this morning, this little explanation about the background, the philosophy of the mantras, the yogas, and the spiritual path. So it doesn’t matter where you believe, what you believe, or that you believe in God. And God is only one, but at different times. Water is only one. All water originates from the ocean. All kinds of liquid on this planet originate from the ocean, but you can’t drink directly from the ocean, because the ocean is... And do you know how the ocean became salty? I will tell you this story. There was one man who took his boat to go into the ocean somewhere with a little, nice, beautiful boat, inside his kitchen, and this and that. So before he started, he met one person like Śrī Rāma, questioning, “Where are you going? What will you do? How long will you stay there? Have you everything? Are you sure? Have you some medicine against headache and this and that?” Then he said, “Yes, and yes, and... yes, okay.” But still, “I give you something you will need.” He said, “What?” “I give you this small grinder. When you have nothing, you ask this machine, and even spaghetti will come out, grinding. Butter will come, milk will come, vegetables will come, bread will come, everything will come.” That man said, “Oh, one in all and all in one.” How beautiful. That holy Gurujī said, “One in all and all in one.” Thank you very much, he took it. After four days in the ocean somewhere, suddenly he sees that in the kitchen he has everything but not salt. No problem. Śrī Rāma gave the machine, and he gave the mantra. Tell this machine: “glim-dra-dig-dug-dig-dra-ding,” yes, yeah. And it means, “Grinder, grinder, grind me the salt.” So, he remembered, he remembered. He was very good, he had a good memory, so he put the grinder. There, he says, “Glim-dra-dig-dug-dig-dra-ding,” and salt is coming. He took a little, but salt is coming and coming. The machine didn’t stop. He said stop, but it doesn’t stop. What mistake did Śrī Rāma make? He gave the mantra how to start the machine, but didn’t give the mantra how to stop. Oṃ Śānti, Śānti... Oṃ pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. So the grinder begins to produce salt and more salt, still grinding the salt. That’s why the ocean is very salty. But don’t—now he has forgotten, because that man took the boat and came quickly. “Hey, Śrī Rāma, can you tell me the mantra to stop?” He said, “That’s your problem.” Thank you. Now we will chant one mantra. It is a meditation for our Maṇipūra Cakra, for our Hara energy, to feel this vibration like a bell. Can I have this bell? Thank you, clock. Ganti, very good, you know, going around. So our chanting should be like this: concentrate on the Maṇipūra Cakra, where our navel is. Imagine from here—this is the part of this veil—and here is the seat of the sound. And that will radiate from here at least five meters from you. Now, this sound which awakens—listen carefully—is a very good technique. If you have any problem with the stomach or any part of the body, I am sure it will release some kind of pain, and it will create clarity in you. Awake sound in the navel, ascending through the spinal column, touching the Viśuddhi Cakra. This sound, which awakes from the navel, is like a fire. Fire is that element which purifies everything. And every element has its principle, its dharma. Fire’s dharma is to purify everything, to burn it and make it pure. If you put, mistakenly, $10,000 in your pocket in the chimney, the fire is burning. Purījī, Purījī... He neutralized the heart filter. The heart will turn this vibration into love, into harmony. And that comes up because there are many things stuck in this Viśuddhi Cakra. And the Viśuddhi Cakra is a micro filter. And it will put this all again to the Maṇipūra to purify it. Then it comes after the vocal cords, not on the tip of the tongue, but it comes. It goes through the palate. There is a small hole which connects with the Bindu Cakra, a very small hole; a needle can go in, and there nectar of the Bindu Cakra is dropping, where you take it with Khecharī Mudrā and the Prāṇāyāma which we did yesterday, inhalation and exhalation, inhale through the mouth and exhale through the mouth, inhale through the nose and exhale through the mouth. Through that tiny antenna, very fine, direct that resonance to Bindu Cakra and Sahasrāra. From there, the sound goes in three directions. One turns to your heart, one merges into the whole body so that every blood cell is vibrating. Thus, the ill cells in the body are reactivated. Either they are reduced out of the body, rejected, or regenerated. And the third part goes as a resonance into space. It will just go into space. You could say, why does it unnecessarily go into space? That is a tax office on the top, no? You have to pay the tax to the creator who gave you this Maṇipūra Cakra; its bīja mantra is “Raṃ.” And there is also the name of God, Rāma. So, when we sit like this, this is a kriyā. It is like a Kriyā Yoga. There are many, many kriyās. First, you listen to me, and then you will chant after me. Can you? A little higher. Pull a little higher. Kesanaṃ Sepan. After three times, when I have chanted, then you join me. Okay? Don’t forget the steps: navel, vocal cord, and entire head. Which releases the tensions, relaxes the whole, aras. Śānti, śānti. Slowly move your fingers. Close the fists, open the palms. Close the fists, open the palms, and fold your palms, your hands together. Rub the palms, and place your hands on the face. Open the eyes. So for this session, we close now the session, and the next webcast we will try to do at 7 p.m. Brisbane time in the evening. Hari Oṃ. If we are not able to get on directly, then we will, after recording, send it next time. Wish you all the best. God bless you, and be happy, healthy, with lots of harmony and a long life. We will see how and when and where, as God and our destiny will allow. We will see again. Thank you.