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Thus, all souls fly towards that spiritual light of Gurudeva. Otherwise, one will go here, another there; that is not discipline. O my mind, be like a fruit tree. When the fruits—apples or any fruits—ripen, the mother tree bends its branches down so you can easily pick the fruit. That signifies humbleness and kindness. The more fruits you have—meaning the more knowledge you possess—the humbler you become. The wiser you are, the humbler you are. It is like moving a sheet step by step. A diamond never says, "I am a diamond." We are the ones who say, "Oh, it is a diamond." Similarly, a truly spiritual person does not proclaim, "I am a master, I am a guru, I am a swāmī, I am this and that." No. Your inner quality simply radiates. That is all. But there are some trees that, when they bear fruit, their branches rise up like this and all the leaves fall away. They become naked and upright, and from their dead fruits, they produce the strongest alcohol. Do you see? When mangoes and apples are ripe, they are covered by leaves. Look at a mango tree and look at the other; the fruits are under the leaves. So, what does this covering signify? It is your discipline, your humbleness, your mercy. As a protector, you are protecting that fruit. Therefore, this is a very, very important discipline. So, do not always change your mind. You change so many things, you grow tired of it, and still it is not enough. As I told you yesterday about the ten indriyas—the jñānendriyas and karmendriyas—and the mind. The mind is also, in some contexts, considered an indriya. Thus, they say there are eleven indriyas. But the mind is not that; the mind is different. Therefore, using our vivekā, our discernment and discipline, is very, very important. All around the world, many people chant the Mahāmṛtyuñjaya Mantra. Many perform anuṣṭhāna with the Mahāmṛtyuñjaya Mantra, which comes from the Vedas. "Mahā" means great, "mṛtyu" is death, and "jaya" is victory. It is victory over a great disaster, meaning victory or protection. Victory also means protection from accidents and many negative occurrences. Therefore, it is advised that when you leave your home for the office, you should repeat this mantra mentally or aloud—it does not matter, for God has no ears yet hears everything. God does not have eyes like ours, yet He sees everything. God does not belong to anyone, for He is like the sky, yet He will never leave us alone. He is always with us. This is a very peculiar thing, but it is so. As soon as this mantra awakens in your awareness, its vibration, its layer of protection, is already there. So, when you leave your home, recite your Mahā Mantra, the Mahā Mṛtyuñjaya Mantra. Then, when you step out of the house, it is best to first extend the foot corresponding to the nāḍī that is flowing. This is called svarayoga. The science of Svara Yoga is very, very important. There are two kinds of svara. One refers to the seven key notes on a musical instrument; that is also svara. The other svara is the flow of energy through our body. These two—Iḍā and Piṅgalā—are very important, guided, directed, given, and protected by the Suṣumnā. How should you know which nāḍī is flowing? Your door is not more than two meters away. You take your coat, the door is so close you can raise your hand to open it, and you must step out. You have no time to sit and see which svara is flowing, and your husband or wife will say, "That does not matter, the bus will leave." So, you can know immediately: just exhale onto your hand through your nose, not your mouth. See from which nostril more air is coming; that is the one flowing. If it is from the left, then step out of your door with your left foot first. In case of flu, when you are cold and your nose is blocked, this principle does not apply. That is why people use Jal Neti. Jal Neti will keep your Iḍā and Piṅgalā very pure. What we try to do is prāṇāyāma, chandra bheḍana and sūrya bheḍana, which means purification—Chandra Śodhana, Nāḍī Śodhana. If you practice Neti only in the morning, it takes a few minutes but gives you the benefit of one hour of prāṇāyāma. It will help keep your eyesight good, offer protection so you do not easily catch flu, and protect against allergies to dust, flower pollen, and so on. Yoga is the science of body, mind, consciousness, and soul. For our good health, if we have yoga, we must either use it or lose it. If you discipline yourself systematically, practicing every day for one and a half or two hours, your health condition will be different. That person will be a good friend of the doctor, but not a visitor. That is it. There were two friends. One friend took a lot of medicine. The other was very against medicine, saying, "It is terrible; it is killing. All these antibiotics and such—I do not think so. Medicine is terrible." The terrible thing is how and when to use it, and why to use it—because you are not healthy. The allopathic medical system, the science of allopathic medicine, has made immense progress. However, in their research, they have not yet developed a medicine capable of bringing your soul back into the body. So, do not neglect or criticize, but only pray and practice yoga so that you will not need this. That is it. He was always angry with his friend. "Why did you go to the doctor? If you have a neighbor or friend who is a doctor, you will never be free from tablets. If not vitamin tablets, then this tablet, that tablet—'this is good for you, that is good for you.' And if you have a friend who is an astrologer, you are never free from the constellations." So, avoid this. But the human psyche is very, very scared. When I sit on an airplane, especially Indians say, "Swāmījī, can you read my hand? Can you see my palm?" I say, "Yes, very clean, very good. But then you have to say something. You know, you had this problem five years ago." "Yes, that is correct, Swāmījī." It is the psychology. Who does not have problems? Anyway, one day, the friend who was against doctors and medicine faced an economic crisis. He told his friend, "Let us go to the doctor." "You want to go to the doctor? For what?" He said, "Well, I want to go." He went to the doctor, who checked everything and wrote prescriptions for vitamins, calcium, potassium, iron, something for his knees, and so on. "Now you must take some medicine, otherwise you may develop something like schizophrenia." So, he wrote a medicine. The friend went to the chemist's shop—surprising, as he was always against medicine—and bought it. His friend was very curious. Then he said, "Let us go for a walk." They walked over a river bridge. When they were in the middle, he took the medicine and threw it into the water. The other friend became so angry, like Gajānanda. "I cannot understand. Why have you done this, stupid? Why did you go to the doctor?" He said, "Well, the doctor has to live from something." "Okay, then why did you buy the medicine?" "Well, the chemist also has to live." "My friend, I do not understand you. You bought such expensive medicine. Why did you throw it in the river?" He said, "Because I want to live too." That is it. So, definitely, if we discipline our practice, we will not be victims of many illnesses. We cannot avoid accidents, but generally, it is good for our physical, mental, social, and spiritual health to practice. Every yoga technique described in ancient, authentic yogic literature has that benefit. Nowadays, many people create different techniques named yoga. I was in Georgia last weekend, and Swāmījī, do you know what? Vodka yoga. In San Francisco, they asked me, "Do you know something about wine yoga?" So now it is said: when you put a horse and donkey together, of course, a baby will be born. But that will be what we call a kāchār, a mule, and it cannot have babies anymore. Or you graft from one tree to another; it will not fruit; seeds will not grow into a tree. It becomes seedless. Similarly, when you manipulate yoga techniques, they will not give you the intended benefit because there is no life, no science given by great saints and ṛṣis. We are very happy that now in Europe people try to protect old fruit trees. In Salzburg, Austria, our Yoga and Dead Life group planted 300 trees—old apple, plum, and cherry trees. In Hungary, they also did. In Slovenia, they planted 500 or 300, supported by the government. This means we are becoming more aware of the original. We mostly eat grains and other things that are seedless. I wonder that humans are still having babies despite eating seedless things. So, boys and girls, before marriage, give up eating seedless things. Every technique of yoga was experienced and brought to science by the ṛṣis. You may call him a ṛṣi, a hermit, Gurudev, or a holy saint. They conducted the research. Simply practicing Neti can prevent you from catching cold and flu in winter, protect you from dust energy, help develop your eyesight, and protect you from sinus problems. Only one Neti, but there are six kriyās. In Āyurveda, they have Pañcakarma, which comes from Haṭha Yoga techniques. Therefore, practice every day. Then you will know which svara is flowing, and you can step out with the corresponding foot first. This will lead you to success and protect you from bad things and accidents. And repeat the Mahāmṛtyuñjaya Mantra. When you start your car, sit in it, put the key in, but before starting, repeat the Mahāmṛtyuñjaya Mantra mentally or aloud—it does not matter—then start the car. Many, many people do this, and many did so to protect themselves yesterday. I was also trying to protect yesterday, but it became yesterday. Today is different from yesterday. For many years, this yesterday is gone. You know, 1900, 2012, the 21st—I do not think it will return. Next year will be 2013. That is it. What is gone is gone. Every day there is a pralaya, every day there is change. So, sit straight and chant eleven times: Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kaścid duḥkha bhāg bhavet, oṁ śāntiḥ śāntiḥ śāntiḥ. Dev Puruṣa Bhagavān kī śānti. Dev Nārāyaṇ Bhagavān kī śānt. Sanātana Dharma kī śānt. Now we shall open the windows for five minutes, and then they will automatically close without my asking. Well, the seat of sound is in the navel, what we call the Maṇipūra Chakra. In the Vedas, it is Nādarūpa Parabrahma. That "Nādarūpa" means the form of the Supreme is resonance. That resonance, which pervades the entire universe and which we cannot hear with our ears, is beyond our ten indriyas. The jñānendriyas cannot approach it, the karmendriyas cannot feel it, the mind is not capable, the intellect is limited, and even vivekā is limited. But it is in the consciousness, in the soul. Beyond the soul is ātmā, and that ātmā is that resonance. We may call it "Oṁ." Now, if you believe all souls are in the astral world waiting for the next birth, if you believe in heaven, then you must believe in hell. And if you believe in hell and heaven, then you should believe in something different too. Definitely, the soul of every creature travels through space in the form of resonance. We may call it the astral body, astral energy, or the astral world. All are perfectly organized. An example: almost everyone here has a mobile phone. We telephone and call this cordless telephone "Betar Sanchar." This was described ages ago: that a yogī, a siddha, or a perfect one can communicate through telepathy. From this telepathy came the telephone. Many have this ability for telepathy. You can try to talk to me, but I may not receive you because my telephone is out of order. You ring and ring, but my instrument does not ring. That kind of telepathy, for protection, requires a particular quality and practice. How many billion telephones are in the world? Some people have five mobiles, a landline, and a computer line. Technology has tried very hard. When you dial my number, it rings only my telephone, not Gyanānanda's. Like this, everything exists in the astral world. All have their range, their path. Nothing crashes together; space is big enough. Every branch of a tree finds space to grow. So, although around our earth there are many souls like clouds, every soul finds its way back to reincarnation. So it is that resonance—not Rūpāparabrahma, but that resonance, that Ātmā—that holds the Jīvātmā like within an egg, in the form of resonance. As long as there is resonance, there is light, and where there is light, there is life. Everyone has their own phenomenon. When the soul enters the mother's body, it is that resonance in the form of a seed. Therefore, the first beginning of our life is from the navel. Where there is a soul and ātmā, there is resonance. Thus, the seed of sound is in the navel. That is called the nābhi kamal, the navel lotus. It develops in due time, and with it, the spine, where the major energy centers, the chakras, are located in the body. Every chakra has a certain quality. They are like different factories: one is a food factory, one a fabric factory, one a shoes factory, one a telephone factory. Different faculties prepare everything according to our destiny. Destiny is the fruit of our action. Whatever we do becomes our destiny. Where there is action, there is reaction, and that reaction will again become an action. This is very important to know. So, this Jīvātmā, before manifesting in the five-element body, has already fixed its destiny, and every faculty has been informed. A very important thing is that every individual has different parts. During the period in the mother's womb, they are simply assembling. Material from every factory comes very quickly, assembling everything. The most complicated human body is assembled in nine months. There is no architect who can bring the material, make it, and mix it all inside. This is Rācṇā, creation. This is called Līlā, Bhagavān kī Līlā, the cosmic or divine play of God. So, a God-made world is perfect, and a man-made world is imperfect. But medical science is still doing something to replace knees and hips; we are thankful. So, do not negate it, but do not unnecessarily break yourself and go there. So, the sound. Therefore, the Maṇipūra Chakra is a junction. At this junction, different forces come together; prāṇa and apāna have great influence on our Maṇipūra Chakra. Whenever you speak, pressure first goes to the navel, and from there it rises to the vocal cords, to the Viśuddhi. This sound has three levels: parā, paśyantī, and vaikharī. Parā means the dormant sound. Paśyantī is from the navel up to the Viśuddhi—the process of how it rises. Then comes the vocal sound from the vocal cords, formulated by our tongue and lips. Now, there is some energy present, connecting with our physical and astral bodies. By supreme law, cosmic law, power is given to your words. If you want to be someone's good friend, or if you go to an embassy for a visa, you can say, "Please, I have a flight tomorrow for my father's funeral. Could you kindly give me the visa?" Mostly, they are kind people. They say, "Okay, because you said, 'Please, sir, kindly.'" These words have the power to change another's thinking and create friendship. That is a natural power given to you. Instead, if you say, "Hey, bloody man, do it, I have to fly tomorrow," these words also have power, but negatively. Your passport will be thrown aside. So, my dear, in our voice, therefore, it is in Bāṇī: "esī bolie mankā, apa khoī"—speak such a language, such words, that yours and others' minds dissolve within, like sugar in milk. All your egos vanish. The mind no longer functions there, and it makes you happy. "Aur un sital ho"—and all others become happy. That language we must learn. That is called the language of love, the language of wisdom, and the language of kindness. This is the divine language. They are not your words; they are divine words. We are only like a glass. Whatever color is inside, the clean water takes on that color. For many lives, you must clean your mind, but some spots remain hard to remove. We like sweets, you know. I always have my chocolate with me. But eat the sweetness that makes you immortal. That is the real sweetness which makes us immortal. "Amarho"—become immortal. "Jisko khāne se, mithai hoto seo"—that kind of sweet is the real sweet, and there is jñāna. Jñāna amṛta. There are many kinds of amṛta: jñāna amṛta, vācana amṛta, pañca amṛta, caraṇāmṛta. Understand the quality of that. "Khatade man vishyose khatai ho to esi ho"—even good milk spoils with one drop of lemon. So, have such a sourness that can spoil all your worldly desires. Only Vairāgya—"I want to achieve this." It is a beautiful bhajan; one day I will translate it completely. So, God, nature, or universal law has given power to your words. How you use them—whether well or misused—will return to you. A gun is given to you with a bullet. Where to use it or not is your decision. Therefore, the authentic literature written by great yogīs or saints contains techniques with perfect effects on our body, mind, soul, and consciousness. Thus, the seed of sound is where the Jīvātmā resides. It is known that the navel is the center of nectar. We believe it is in the heart. The heart is a very sensitive organ; we feel anything immediately there. We think the soul is here, but some say it is in the brain. If the brain is attacked, you are gone, even if the heart is healthy. Therefore, it is said we do not know where the soul is in the body. In the small toes, you feel the same pain as in your nose. Anywhere you touch me, a needle in your body will say, "Oh, oh." So, where is the sword? One Mahātma said, "This bungalow is a very wonderful, miraculous bungalow in which God Himself speaks." Yes, this is a very wonderful bāṇī in which Nārāyaṇa is talking. But without Gurudeva, who can tell us the secret of this bāṇī? That is the science of the chakras. What we speak from our navel, with the feelings of those indriyas, also gives to others. So, if you are receptive one hundred percent, then you have the feeling to give one thousand percent back. That is the understanding: oneness, coordinating. Then, only two bodies exist separately, but the Ātmā becomes one. And so, power comes from these words. You want to listen to something; it goes to your ears. Why do you want to listen? To receive knowledge. And why do you want knowledge? To give to someone further. You study to work somewhere for your existence, not only for that, but to give further help to everyone. If you want to see something, why? Because it gives you contentment. For what? To reflect your feelings, happiness, and joy. Therefore, it is said: "Guru Deva Darśan Dhan Ho..." Darśan means blessing, liberation, solving all problems. Through what can we have Darśan? Through our eyes—to see with our own eyes. You came here to see me, or to see your friend. You came to listen, to speak. This sense gives us inner feelings and instructions on where to go and what to do. We go to holy, ancient temples. There are temples millions of years old, caves called Shakti Pīṭhas, where the Divine Mother, the Shakti, where pieces of her body fell in different places. Where her different limbs fell became Shakti Pīṭhas, places of Divine Mother Śiva Shakti. When we go there—all these pilgrimage places are in mountains and difficult places—we have feelings to go. We think about that, imagine it, say mantras. So, that Abhā Maṇḍal, the radiance of that Śakti Pīṭha, or any other holy place—Kedārnāth, Badrīnāth, etc., our ashram, or other saints' ashrams—we call Tīrtha. Tīrtha means a holy place. "Tīrjānā"—it will let you cross the ocean of Māyā. Therefore, Guru Charana may accept Tīrtha. At the center of Gurudeva, there are 68 holy places. Even holy scriptures speak of this. When we go, we have feelings to go. We imagine how it will be until we arrive. When we come to that holy temple or ashram, we receive so much radiance that we become that holy place ourselves. Then we perform a parikramā. This is ābhā, radiance, the aura, and we bathe in it, swim in it, go through it. You have feelings to meet someone far away. You pack your luggage, buy a ticket, go to the airport, and sit there thinking of that particular person you love very much—a grandmother, grandfather, mother, child, or husband. You have the feeling, "Why are you going?" You take a taxi and arrive, but that person no longer lives there. What a disappointment! That can be a worldly desire's disappointment. But that one divine energy... Energy will not leave us. So, every look, every sound, every smell, every touch gives something to this Jīvātmā. When it is directed towards the current śarīra, it gives happiness to your senses, or to your ātmā it gives paramānanda: ānanda and paramānanda. Ānanda is temporary; paramānanda is forever. That is what we are searching for. Well, afternoon again. This evening we will have a webcast at 7 o'clock, not 7:30, because night begins already at 4 o'clock. After sunset, three hours of waiting is a long time, so from 5 to 7 you should be here. I wish you a very good day, a good appetite, and all the best. Śrī Dīpna Bhagavān, Devaiśvara Mahādeva, Dharma Samrāṭ, Satguru Svāmī Madhvarānjī Bhagavān. We will have an afternoon and evening lecture now on how the tattvas work inside: why you have so much power in your visions, your words, your breath, and your speaking. So, adiós.