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Dhanācāra, karuhārī pyārā, jinse hove mokṣa tumhārā. This is a bhajan from our dear Holy Gurujī. O my dear ones, practice the four kinds of sādhanā, the techniques. Jinse hove mokṣa tumhārā—through which you will attain liberation, mokṣa. The first sādhanā is viveka: discrimination, the intelligence above the intellect. Viveka is the cream of our intellect, our wisdom, our knowledge. The second is vairāgya: detachment from all attachments. The third practice is to realize the six kinds of treasures hidden within us. Withdraw your indriyas and thoughts from the external world. Observe and control your inner feelings and thoughts. Develop śraddhā: confidence, or bhakti. Develop titikṣā: austerity, enduring situations. Kār uparati samādhan vicāra, uparati parāvṛtti, nivṛtti, and uparati: be above, be detached, and give the statement. The fourth practice is called mumukṣutva: the burning desire of the aspirant. A burning desire in the heart: "Lord, when will I get moksha, freedom from this saṃsāra’s suffering?" One who practices these, tabhi hove moksha tumhārā—then you will attain liberation. Śrī Pūjī Bhagavān Dīp Nārāyaṇa, the merciful Bhagavān Śrī Dīp Nārāyaṇa Mādhavānandajī, spoke of these sādhan cāra, the four techniques. Many of you are singing it wrong. You are singing, "Yehi sādhanā jāna jāna koī," but it is not "jāna jāna koī." It is Yehi sādhanā kare jana koi, not jana jana. It’s not jana jana koi. Of course, pronunciation and foreign language are factors, but still, I congratulate you and am proud that you sing well. This is the correct word. Not Jannah. Therefore, take note. Thank you. The Yogi's Inner Fire Similarly, from yesterday evening we spoke about a story from Līlā Amṛt. Mahāprabhujī is asked, "What are you doing making the fireplace, the dhūni, and causing pollution?" Mahāprabhujī replied, "I also have a dhūnī, which is burning without wood." Nowadays, you might say, "Then it’s with gas, or with electricity." So argument has no end. Where there is a question, there is an answer. And where there is an answer, there are questions. And where there is a question again, an answer. Then again, a question. Then there is no answer, only argument. And argument has no end. "Without wood, my dhūni is burning. Dhuva nazar ne ay—you don’t see the smoke." That is the nābī kamāl. That is our dhāmanī, the solar plexus. Constantly, it is active. Even if you jump in cold water, running, jogging, biking, hiking, skiing, flying, sleeping—that dhūnī is constantly, nicely burning. And what is the wonder of this dhūnī? In this dhūnī, in the middle of this dhūnī, Gaṅgā is flowing. And the Gaṅgā stream is so strong, all fire should be gone. But no. That is the miracle of that dhūni. Beach me yogī nai—and between this, a yogī is bathing. When it’s cold, you can have a fire to warm yourself. Then, when warm, you can bathe. So that is the solar plexus: jathāgni and the Iḍā Nāḍī—Gaṅgā and Yamunā. This is flowing between Gaṅgā, Yamunā and Suṣumnā, all three. Someone asked me a question: what is Yamunā? Yamunā means, "You gave me the name." Yamunā is a holy river. It means your thoughts should be holy. Like Gaṅgā, Yamunā purifies sin, so you should purify bad things through satsaṅg, etc. Madhuri Bani gave yogī anhad tan milai. That yogī who is bathing in the middle of the Ganga and in the dhuni of the fire, their language is very sweet—para paśyantī—and bhakti from the navel to heart, viśuddhi, and the tongue: Madhuri Bani. If someone speaks nicely, with good melody, good vocal tone, good singing, we say, "Oh, how sweet he was singing." And when I will sing, it will sound like a broken bamboo flute. You will say, "Oh, Swāmījī, very good, but enough." But when the yogīs sing, everybody will sing. Looking to him, they will sleep. So, Madhuri, Madhuri Bani gave yogī Anahat Tān milai. Anahat means the endless, that’s Anahat. Tān means tuning, melody. Tān milai: uniting, connecting. Connecting to what? To Nāda. Nāda rūpa para brahma. Those nine kinds of sounds, nāda, and the tenth one is coming to sahasrāra. So these ten nāda belong to the senses, and when they are tuned by this iḍā, piṅgalā, suṣumnā, touched by the heart, and purified by the vocal cord, then it becomes divine sound. That’s called brahmāṇḍa, that’s called jñāna, madhuraha—sweetness. Anāhata ān milai. Dhundan vāko jokoī jāve hai, naira nahīṁ pāī. And those who are going to search for them, to find such a yogī... they are very close to you. But still, you can’t get them. You can’t meet them. Because you are searching outside. Some yogī said, "Where are you searching for me? I am with you. Out of the city is my hut. Derā merā svāsme—and my residence is in your breath. Khojoge to abhi milunga—if you will search for me, really, within a second you will find me." But you are searching in different places. We are searching for joy and happiness outside. The Indwelling Yogi Next, Mahāprabhujī says that, like that, the yogī is in every heart, dwelling. And yet it is away from all. Gurujī said one nice point: In every creature, in every heart is my Lord. No heart is without the presence of that God. Therefore, in each and every entity is that light of the same God, so all are our brothers and sisters. But we have lost the knowledge, relation, and love for our brothers and sisters—not only humans but other creatures also. In every heart, my Lord is dwelling. No heart is empty or without Him, but our adoration is for that heart in which the Lord himself begins to speak. That’s why we adore the great master, because he’s talking inside, he’s dwelling. So, as a yogī, Ghaṭaghaṭ Rāmṭā, sabse dūr kahā—is in every heart dwelling, but far away from everything. Far from all prapañca, all kleśa, vikṣepa—all these worldly things. Alak nirañjan hai, avināśī, garba vāsa nahīṁ hai. And that one is called alak—indescribable. Niranjan—spotless. Avināsī—no one can kill or destroy, everlasting. Garbhavāsī nahī̃ āyī—they don’t come in the womb of the mother. Because that is the ātmā. It’s everywhere. Sarvatra. That one who will get liberation by Guru Kṛpāhi kevalam—Mokṣamūlam Guru Kṛpāhi kevalam—that one will not come again and suffer, taking birth in the mother’s womb and suffering through this chorāsī (84 lakh births). Such a yogī doesn’t come again. And if they do come, that mother is divine, holy. There is a different situation. There is a different kind of soul, that yogī who sits on the Siddhāsana. And above the six chakras, from Mūlādhāra till Ājñā chakra, the consciousness, the vṛtti, the cetanā, sūrat, is above this level, into the Sahasrāra Chakra. So, as a yogī, ghaṭ ghaṭ rām tā, sabse dūr kahī, alak nirañjan hai avināśī, garbh vāsa nahī āī, sat cakra ke upar yogī, siddhāsan ko laī, kahe Dīp, koī birlā sant jan, us yogī ko pāī. Mahāprabhujī said, rare, the rare people and rare saint sādhus, they will be the luckiest ones, the fortunate ones. They will meet such a yogī. That’s it. So, the yogī is above everything. Realize that yogī. The Miracle of the Maṇipūra Chakra So, this is a miracle of the Maṇipūra Chakra. Everything, when you see the Manipūra Chakra—light, in every direction light. Your bhāvra, your soul, is enjoying, and the flower of that sunflower of the Mūlādhāra, or the Manipūra... my God, both have the same horoscope, M-M. You see? Mūlādhāra and Maṇipūra. Therefore, the Maṇipūra chakra is indescribable. So, my dear, the science of yoga is the origin of all sciences. The first knowledge is yoga. The manifestation took place through yoga. You are sitting here only through yoga. If that yoga goes out of your body, you will just melt like a sand castle. As long as the weight of sand is together, it holds the sand. Fall apart. So these five elements are kept together through that yoga śakti. And it is that yoga śakti, Gurujī said, that fire of the yoga in your navel will burn all the seeds of karma. So that is the yogī we are searching for. That yogī we have here on our altar, Siddha Yoga. And those Siddhas are called Abhidhūta. So, Abhūṣekar Abhidhūta, Abhidhūta Mahātmā, Devapurījī. Halakha Niranjan, Abhidhuta, and Anubhava, Abhyas, Abhay. Abhidhuta: have no fear above all. So, what more can I tell you about Manipūra? Let me think, and tomorrow I will tell you again. Now I will show you some visual things of the Manipūra. This sādhanā, you are the lucky ones, you can see. But others who are listening, they will also come one day. My dear ones, today is finished. I wish you a good evening, all who are with us through the webcast. May Mahāprabhujī bless you. Deep Nāma Bhagavān. Nāma Bhagavān.