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Good evening. Welcome to everyone in this hall and to all our dear friends and loved ones around the world joining via webcast. The blessings of Śrīla Peter are with everyone, and we offer our adoration to Gurudev. We are on the path of researching that nectar. According to mythological symbols and the stories of the Purāṇas, the deep ocean was churned to obtain amṛta, the nectar. This story is a reality. What is known as Sanātana Dharma—the term "Hindu" was applied later, originating from the culture of the Sindhu river valley—remains vivid and alive, especially visible in the Far East in places like China, Taiwan, Bangkok, and Indonesia. Everywhere, one finds the glory of Bhagavān Śrī Rām. Bhagavān Śrī Rāma was an incarnation of Viṣṇu. After him came Kṛṣṇa. Sometimes there is a misunderstanding in the "Hare Kṛṣṇa Hare Rāma" movement. The "Rāma" they refer to is not the incarnation, the son of King Daśaratha, but rather the elder brother of Kṛṣṇa, Balarāma. They omitted the name "Bala." In India, millions of people are named Rāma, and their sons are named Kṛṣṇa. So when they sing, they are happy for both father and son. But in reality, Rāma is distinct. The glory of Bhagavān Rāma’s time is great. There have been 23 incarnations in this age, through the changing yugas. It begins from Satya Yuga, where first Bhagavān Śrī Śiva, Svayambhū, manifests. Then the entire creation begins. It is ages and ages—yugas, mantras, and kalpas. For billions, trillions of years, we have been wandering, lost in this space. But finally, we have found the shelter of Satguru Dev. In the beginning, two forces developed: the devas and the asuras. They exist within our bodies as well. Our immunity represents the devas, while infections and bacteria are the asuras. They are omnipresent and intelligent, finding hidden places within us. The devas and asuras struggle to govern the universe but cannot fully do so, thus they have temporary realms: Svargaloka (heaven) and Naraka-loka (hell). Between these, the individual soul flutters on the waves of time—through yugas and kalpas. We are ancient souls; do not think you are new. The devas and asuras are children of one father and two mothers. These represent the 13 vṛttis or indriyās within us: the jñāna-indriyās, karma-indriyās, manas, buddhi, citta, and ahaṁkāra, all under the influence of the three guṇas. This triguṇa is illusion, māyā. Māyā is not merely a name; it is everything that is illusory, a temptation. What appears to be is not, and what is not appears to be. As the verse says: "Māyā, Mahā Tāgniham Janī, Trigun, Frans, Lea, Kardolī, Bholat Madhurī Banī." This temptation pervades the universe. Śiva witnesses it from the beginning. So who are we? From which garden’s carrot do we come? The mythological churning for nectar arose from the conflict between the negative and positive forces—the asuras and devas—fighting for rule, wealth, power, and position. This greed is ancient. When we were children, people wrote "3W" on walls as a warning. Today, "WWW" stands for the internet, but then it signified "Wealth, Wine, and Woman." It was a caution. Śiva said the greatest treasure and the nectar lie in the ocean. Through churning, 14 ratnas (valuable items) emerged, including alcohol, somras (soma), which makes one happy and foolish. That ocean is the water element, which constitutes about 80% of our body, just as it covers most of the world. Within it lies consciousness, the fire element or Viṣṇu, the jīvā, the seed. From there, a beautiful lotus arises at the Sahasrāra or Ājñā cakra. On that lotus sits buddhi, the intellect, the creator—Brahmā. Beyond that is mokṣa, liberation, which is Śiva: Satyam (truth), Śiva, and Sundaram (beauty). Beauty means happiness, pleasure, peace, harmony, and divinity. The struggle is to reach there. Śiva is Sarjana Hara. The word "sarjana" (surgery) originates from Śiva, who creates and dissolves. He is also Visarjana Hara, who brings about the Mahāpralaya (great dissolution). Śiva, Svayambhū, manifests only once. After ages, in the empty void (śūnyakaś dundakar), the nāda awakens—nāda bindu. That sound resonance, nāda rūpa parabrahma, is the Brahman. To understand Brahman, understand resonance. Then comes the jyoti, the divine light of manifestation. Within that jyoti, creation (sṛjan) occurs. That jyoti becomes trinetra (the third eye). Its sheath rarely opens; when it does in anger, it is more destructive than a Brahmāstra. These are the three functions: sṛṣṭi (creation) and visarjana (dissolution) are one; in between is the duty of protection and preservation. It is not that Brahmā appeared from Viṣṇu’s navel. Rather, Śiva ordained that from Viṣṇu’s navel, a lotus emerged to provide Brahmā’s seat. This connection is from the nābhi (navel). In a mother’s womb, seen via sonography, the small baby is connected to the mother’s navel. This is the lotus. The mother’s navel holds the Viṣṇu Śakti, and within the body, that is creation—Brahmā. It carries the seed within. A seed must die to sprout and become a tree. You must die to live. As Mahāprabhujī said, the one seed must die to multiply. Creation and dissolution are both in one. Therefore, Śiva is the highest and the first. Without Śiva, there is no kalyāṇa (welfare) or mokṣa. A yogī in śavarūpa is a form of Śiva. The churning of the ocean, in its mythological symbolism, finds its reality within our body. The powerful center is the Maṇipūra Cakra, where fire resides. Viṣṇu is always in the fire within the water. He rests in the ocean of immortality, the milky ocean. Why milky? In the mother’s body, the water is like milk. Within it, the soul, the ātmā, enters the seed, the dense seed melts, and the ātmā emerges, from which many seeds will come again. Therefore, the solar plexus is in Maṇipūra. There, both forces—prāṇa and apāna—are balanced and guided by the Vajranāḍī. The Suṣumnā nāḍī leads to the lotus. To awaken this consciousness, we practice Agni Sāra Kriyā and Nauli Kriyā. Haṭha yoga is not merely āsanas and prāṇāyāma; a haṭha yogī is among the best. It is said: "yoga agni, karma dagdhani"—the fire of yoga awakened in the Maṇipūra cakra burns all your karmas. It is like seeds being roasted on a hot fire; roasted seeds will not grow again. Thus, through tapasyā, the jīvātmā of a yogī ceases multiplying and becomes one with the ātmā. The sādhana and kriyā we are doing are therefore very great and significant. Do not think this is just another yoga seminar. There are many seminars, but few offer such practical instruction. It is not merely about eating, sleeping, practicing a little, and enjoying the scenery. A true yoga seminar shows its effect when you return home changed. The yogic kriyā, especially for Maṇipūra, is the model of the churning of the inner ocean. From it, you receive the reflection of the light of consciousness—a lightning flash of jñāna, not ordinary physical light. As Mahāprabhujī said: "Chaitanka Chilaka Swāminī Dikhalāde." "Chaitanka Chilaka Swāmī ne dikhlā diyā, Devā ne dikhlā diyā, ne samjhā diyā. Devā Purīṣa ne samjhā diyā, Devā ne chetan kā." "Chetan" means awakened, pure consciousness. "Chilka" means reflection. Just as lightning flashes in the clouds and is gone, so too, when you first meet Gurudev within your inner self, that light of consciousness appears. Devapurījī saw that reflection of the Ātmā. He saw me, explained, and guided me. Everything is in this bhajan. Thus, the Maṇipūra Cakra is where the inner churning begins, leading us toward immortality. The Vajranāḍī is the solid pillar that balances the system, allowing Iḍā, Piṅgalā, and Suṣumnā to work freely. Prāṇa meets in Maṇipūra. Many health complications can be managed through these nāḍīs and the solar plexus, not only through physical exercises but through āsana, prāṇāyāma, dhāraṇā, dhyāna, and proper nourishment. Food has a profound effect, providing both physical and subtle energy. We must be mindful of what we eat. Nature provides good fruits and vegetables, but we have manipulated them with pesticides and made them seedless (nirvīja). By consuming such food, we too are becoming seedless, affecting fertility in humans and animals alike. Wildlife is diminishing in size and strength. Seek out ancient seeds and natural foods for true nutrition. Alongside careful eating, we must receive cosmic energy through spiritual thoughts and feelings. How does this come? Through technique and practice. I will give you Mahāprabhujī’s Mahāmantra for meditation, to multiply positive mental thoughts and reduce malicious ones. Mahāprabhujī’s Mahāmantra is: "Holmonta es mā prabhujī, na jo jo de holmonta. Samājā Diyādevane Chetilak Swāmī Ne Dikālā Diyādevane..." This occurs when both nāḍīs come together at the dhunni—the Maṇipūra cakra. All the bhajans of our Gurudev and spiritual lineage are profoundly scientific and spiritual, containing all techniques within; one must only understand how. We have everything we need. Let us now move a little closer to the main point: practice. I will explain it to you more closely. My dear friends, tomorrow's webcast will again be at 10:30. I wish you all the best and many blessings. Deep Nayan Bhagavān, Devīśvara Mahādeva, Dharma Samrāṭ, Satguru Svāmī Madhavānandajī Bhagavān, Satyasanātanda, Oṁ Śāntiḥ Śāntiḥ.