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Iśvara Mahādeva, Dīp Nārāyaṇa Bhagavān, Satguru Svāmīmādvanājī Bhagavān, Jai. Good morning and welcome to all in this hall, and to all outside the hall, everywhere around the world. Special blessings are coming from Śrī Alagpurījī Siddhapīṭha. This evening we will see Alagpurījī’s residence. Then, every one of you would like to say, "Please, can we also go and stay there?" Yes, we will reserve. We will reserve, but you have to practice prāṇāyāma. We are on one of the most powerful centers: the Maṇipūra. 'Maṇi' has many meanings, but generally, 'maṇi' means pearl, not the dinar. So, always people think money, money. I am just talking about 'maṇi'. So 'maṇi' means the pearls, and those pearls are lying in the ocean, in the womb of the ocean. 'Maṇi' means the jewel, and 'pūra' means the city or the place. Like Jaipur, Jodhpur, and we have a state in India called Manipur—a big state, bigger than Hungary. Some countries are like this: "Maṇi pūra." And the jewel is like a jewel on the lotus. So, "Oṃ Maṇipadme Hūṃ." 'Padma' means the feet, the lotus feet. On that, a jewel on the nails of the lotus feet of the master. Some say Buddha. They have this mantra, "Oṃ Maṇipadme Hūṃ." We have one beautiful bhajan, and this is beautiful: Ākhiyā Satguru Caraṇome La, Ākhiyā Satguru Caraṇome La, Śrī Dīpadāyālu Ke Caraṇa Kamala Me, Śrī Dīpadāyālu Ke Caraṇa Me, Śrī Dīpadāyālu Ke Caraṇa Me, O merī kismat jagī, merī kismat jagī, ākhiyāṁ sattguru caraṇaṁ, ākhiyāṁ sattguru caraṇaṁ. So, Holy Gurujī said, "In the lotus feet of Mahāprabhujī, my kismat, my destiny, my luck is awakened." Guru charan nak man ghan jyoti. In the Rāmāyaṇa it is said, on the nail of the toes of the Gurudeva, there is a light of the maṇi. That’s why I gave a beautiful name to some of you, called Muktāmaṇī, a very divine name. Many saints are everyday repeating the mantra, "Muktāmaṇī, Muktāmaṇī, Muktāmaṇī," and she is not here. Next week she should come. So 'maṇi' has great meaning, and that is the pearls of Śiva, the energy of Śiva. Someone said these were the sweat of Śiva. Someone said these are the light eyeballs of Śiva. There are many, many beautiful poems, spiritual poems, songs. Therefore, Śiva has one thousand names, and also Viṣṇu has one thousand names: Śiva Sahasranāma, Viṣṇu Sahasranāma, etc. And also the Divine Mother has a thousand names. So we have enough names, don’t worry. Everyone can get beautiful names. Śiva’s crown and the seat of Śiva, the seat of the great incarnation, the great saint, is called Bhagavān Dattātreya. And the Dattātreyas and the mother Anuśūyā. Anuśūyā is a great, great saint. She is a great saint. And Anuśūyā is a sister of the great saint, Kapila Bhagavān, Kapila Muni. And Kapila Bhagavān is the deity or God of our Mahānirvāṇī Akhārā. Bhagavān Kṛṣṇa said in the Bhagavad Gītā, "Arjuna, Siddhānāṁ Kapilo Munih." Among all the Siddhas, the greatest Siddha is Kapila Bhagavān, Kapila Muni. So among the Siddhas, I am the Kapila, Bhagavān Kṛṣṇa said. And Bhagavān Kapila Muni, his samādhi is called Gaṅgā Sāgar, where the Gaṅgā is coming and merging into the ocean. There is a long story, but Bhagavān Kapila took samādhi, and he said to Sāgara—Sāgara is the ocean—to give him the place because he would have samādhi there inside. So Sāgara had to go back. Bhagavān Kapila Muni said, once a year, you make this place free so that bhaktas can come here. So his samādhi is there, and it comes in the month of January. There, many, many millions of people go to have a darśan of the samādhi of Kapila Bhagavān. There are many, many miracles, and glorious avadhūtās were there. Śekhara is the name of Bhagavān Śiva. Abu is that seat of Śiva, and it is called Guru Śikhar. On the top of Mount Abu in Rajasthan—you heard the name of Mount Abu—there is a beautiful cave, and in that cave is the Dhuni of Bhagavān Dattātreya. That place is adored as a Guru Śikhar. 'Śikhar' means the peak of the mountain. In our Mālā, we also have here. This is called Sumeru, and this Sumeru is known as Guru Śikhar. This is that, you know, this is Guru Śikhar. So, Mount Abu is the name of the Śiva, that Śiva and his peak of that Abu Śekhara. We always say Parvatrāj, Abu Parvatrāj, the king, Abu glory of that one. So, Abu Śekhara, there have been many, many great saints. And you know what happened? Then Anuśūyā, Mother Anuśūyā, she is a great divine. And once Brahmā, Viṣṇu, and Śiva, all three, came to test her: how powerful is she? And what she did when they all three came in different forms: she looked at them with the look of a mother and made them all three as little babies. Brahmā, Viṣṇu, and Śiva, all three became small babies on Anuśūyā’s lap. And then she manifested them into the form called Dattātreya, Bhagavān Dattātreya. So Dattātreya has three heads: Brahmā, Viṣṇu, and Śiva, all three of them. And Dattātreya is the deity, the lord of our akhāṛā, Juna akhāṛā. Our every akhārā, we are all one. We are from one village. We are one family. So this is the house of this, this is the house of this, this is the house of that, that’s all. So all are connected to Ādiguru Bhagavān Śaṅkarācārya. In the Abu Śikhar, there are numerous caves. And still, I believe there are many Siddhas. Our beloved Holy Gurujī, when he wrote this Līlā Amṛt, there is one called Oṃ Cave, Oṃ Gufā, and Gurujī stayed in that cave with one of his young disciples and wrote the Līlā Amṛt. Abu Śikhar is where Bhagavān Dīpnāth Mahāprabhujī was there, and Gurujī was there. You will read this story in the Līlā Amṛt. Gurujī said Mahāprabhujī was sitting under the trees in a beautiful forest. Unfortunately, a lot of forest is destroyed by this man-made world, concrete jungle, concrete jungles. Otherwise, there were lions, tigers—still there are tigers and bears—many creatures. Morning, beautiful day. All blasphemous, beautiful. Mahāprabhujī was sitting, and a big tiger came. Gurujī said that he climbed the tree. What a disciple! If I meditate, and a tiger comes to me, will you run away? But that tiger came, and he made a parikramā around Mahāprabhujī, and he stretched and made praṇām and went away. When the tiger went away, Gurujī said, "Again I had prāṇa." Not for him, but I was so worried about Mahāprabhujī. Mahāprabhujī opened his eyes and said, "Madhav, trust." This was the divine mother, the divine Śakti. She was riding on the tiger. But she said, "I didn’t see him." She will not be visible. That was only one reflection of her, the tiger. Similarly, in Abu Śikhar, where Mahāprabhujī and Devapurījī, the story about the lake, Nakī Lake, Nakī Talāv, and this "nak" means the nails. All yogīs and saints were digging this lake with their hands. And you know, Mahāprabhujī walked over the water with one British officer. Duleswar Mahādev temple is there, you know the story. And there is a beach on this lake called Devpurījī beach. These are the evidence. So Devapurījī was known as Abhidhūta. Abhidhuta sannyāsī means one who doesn’t care about anything. It is said, what is in the bhajan of Mahāprabhujī? It is a call. There is one beautiful bhajan, "Abhidhuta." So Devapurījī is abhidhuta, fearless, jīvanmukta, siddhi. All Brahmā, Viṣṇu is in there, seva. That is the yogic power. It’s not easy to become an abhidhuta. It’s the highest state. There was one abhidhūta. It was Swāmī Nityānandajī in South India, the guru of Śrī Muktānanda. Avadhuta and Ramana Maharṣi, Avadhuta sannyāsī, so Avadhuta, their sādhanās, their kriyās, so it’s called Abhū Śekhar, Avadhuta Devpurījī, abhyāsa. Their abhyāsa is great. They are the heroes of the heroes, my dear. Everything is there. But how to reach? Long ago, I saw a poster. I told you many times. There was a basement and a small window. Light comes in, and one pigeon flew in. And someone tied the foot, the leg of the pigeon, with big iron balls. That was what he called the design of the globe: an iron chain on the leg of the pigeon. The pigeon is inside and sees the light and the window, but it can’t fly because that pigeon is not capable of lifting up that heavy iron ball. Similarly, we are all caught in this prison of māyā, prison of moha. We are hanging on the net of the spider. You know, I know we are present here, our habits, our doubts, our weakness, this, that, that everything. And even if someone wants to free us, we say, "No, no... I don’t want to die." It doesn’t matter even if it is so terrible, but I want to be here. The body is full of cancer, full of disease, this, this,... but still we say, "Doctor, please save my life." We don’t want to go. Moha, attachment, so we are all present. The way is there, very clear, and the light which guides us, but we can’t lift this burden. We cannot go with this whole burden. So, abhyāsa, abhyāsa. Kaunteya, abhyāsa in Bhagavad Gītā, it is said to Arjuna, O Kaunteya, son of Kuntī, practice, practice, practice. Try, try, that will free you. So, when you have a little anubhūti, then you will be longing for that. Anubhūti means experiences. You have a very nice dish in front of you, and many different varieties, and there is something very tasteful but little. If you taste that again and again, our eyes and our fingers go to that taste. That’s called immortality. Amṛtā. Amṛtā chhod, zehar kopitā. You give up the nectar and drink the poison. What is the foolishness? Because we do not have experience of that sweetness, of that nectar of immortality. What God has given us is very little, little but powerful. A little piece of fire can burn everything. Bindu, Nāda Bindu, Bindu chakra, and Nāda from Maṇipūra chakra. This Kriyā, what you do, then you get—you and me, why should I say only you? I should also. You know, I want to save you, but also I want to save myself. So what they said in aeroplane instructions, safety instructions, in case of less oxygen, first put the mask on yourself and then on others. So I try to push the mask on me too. So I am nourishing from that abhūta anubhūti, abhūṣekhar kriyā, amṛta kriyā. So anubhūti is very important. If you have no experience, you have no inspiration. If someone tries to motivate, we will try a little bit, but we have not reached. Then we say, the grapes are too sour. Then you run here and there, but nowhere can you get. The condition of those people who change many times, it is said, "Rām, Nām, Nāriyāl, man siyar gudāyon le jāt phoḍe, toh phūṭe nahin, or girī kān se khāy." Clear? Yeah, you understand all Hindi. Why should I always speak in English? Very clear. I should give now lecture in Hindi, okay? So it is said there was a fox, and the nose of the fox is very sensitive. And somewhere he smelled a coconut, and his nose pulled him there. Now he sees the coconut; he wants to bite, but it’s a big coconut, and it’s very hard. So he tries to roll it with his legs, kicking it like a football, but it doesn’t open. He leaves the coconut and goes away, goes about a few meters far away, but they smell the beautiful smell of the coconut again. He comes back, he tries again and again. He said, "Ah, give up." He goes away a hundred meters, again he comes back. Again, going and coming, going and coming, but he can’t open that coconut. And without opening that, he can’t eat or enjoy that nut. Similarly, Rām, Nām, Nariyal. So the name of God or spirituality is that coconut. Man, sārī guḍiyoṁ let jāt, our mind is that fox who is rolling that coconut, trying to open these chakras. From where should we taste that nut of immortality? So these are the poems which, in very small sentences, express so many things. So you are just sitting and making Yamalā Rām Rām... Gurudev, Gurudev,... What are you doing? Gurudev, Gurudev,... And Kriya will be finished, Gurudev, Gurudev. Yes, the mind is wandering here, there, here, here. We have not opened that. Therefore, this most powerful Kriyā is given to us by those great saints. We have to go there. We have to understand that. And we have to follow their instructions, then we can see. So this Kriyā, Abhūṣikār Abhūtābhyāsa Anubhūti Amṛtabindu Kriyā—big name, no? I gave you the complete list of address. This is a navigator, my dear. And this kriyā will lead you there. Then you will be happy. Then you will be very happy when that awakes in us. Then we will say, "Lord, when will my pot be full of the nectar? When will you give me? My pot is empty. O Mahāprabhujī, when will you give?" So there is a bhajan. Prem kā pyālā. Prem means love. And pyālā means the pot, the vessel, the cup. So my heart is that bowl of love. Amṛt is flowing from the Maṇipūra. Unless it is not full, it cannot reach the bindu. And Viśuddhi is stuck there, so it is bhajan. Ad na bhikh prema kā pyālā hari kā bamera. Ad na bhikh hari hama khād ek tar. That is the divine, our Lord, Devpurījī, that’s Śiva. His glory is in thousands of the names. The Lord of the Mount Abu, His anubhūti, is our abhyāsa. We have to practice about His anubhūti, which is called amṛtabindu, which leads us to Amṛtabindu Kriyā. So, abhiṣekārabdhūta abhyāsa anubhūti amṛta bindu kriyā. Beautiful name, no? Very good. So, the Maṇipūra Chakra is a strong pillar or a strong foundation of our life. And that is nourishing. That’s balancing, that’s guiding, that’s caring. All is standing; all functions are depending on that Maṇipūra Chakra. Therefore, first practice for that you begin every morning Agnisāra Kriyā. It doesn’t take a long time, half a minute or one minute. If you do it properly, then maximum two or three minutes. After finishing your bathroom, you stand and do Agnisāra every day, only once, with an empty stomach in the morning. It’s called fasting when you go to the doctor. For blood diagnosis, then they said, "Please come with fasting, empty stomach." So that time, because in the night, everything is digested when we sleep. Thanks to God that we got to sleep. In that time, then our solar plexus, our Maṇipūra Chakra, has a time to check all the systems and supply the energies. And in the morning when we get up and do Agni Sākārīyā, it is refreshing and gives its strength to our Maṇipūra Chakra. That is the source of the immunity; that immunity is for us a nectar. Don’t think the nectar means like honey, and you say, "Hmm, very sweet." Maybe it’s bitter. We always say something which we like, sweet. So there may be hormones from there. If you taste it, you say, "Oh." But for the body, it’s very important, so again, that is reactivated. Recharging. Opening all the channels. So, two, maximum two or three minutes. Maximum. Doesn’t take time. You know, you are making every morning saving. My God, one day I was standing in soap, making soap, and I said, "Oh, I look like that." And every day, cutting oneself. I said, "No, I let it grow, let it grow." Ahimsa towards your hair, ahimsa. Anyhow, God is wondering, whenever you don’t like your mustache and beard, then, next life, I will organize something so that it doesn’t grow. Then only you have to do like this. Joke. Anyhow, so that Maṇipūra, second, very, very powerful. More powerful than Agniśār Kṛiyā. So, because people are complaining that Swamiji always gives only lectures and doesn’t tell the techniques, it’s something, not a hundred percent, but the main, main points. When you want to know completely, then you should know: you will read these articles, you will read this book I have given you. And now you will write for me a book for all from this lecture of mine. The whole week while I spoke, you can make the best book for you. Its name will be Abhū Śekhar Abhudh Abhihāś Anubhūti Bindu Kriyā. So the second most powerful Kriyā, which actually activates, controls, and keeps healthy and balanced to function, is the Uḍḍīyāna Bandha. Now, only Uḍḍīyānabandha is not easy. So when you make the Uḍḍīyānabandha, you should not make Mūlabandha. And that is not easy. Because as soon as you do Uḍḍīyānabandha, the Mūlabandha will go with you. Then the qualities of Mūlādhāra and Svādhiṣṭhāna will come up, which we don’t want. They are not bad. They are very good, but the question is about this Amṛta. And we want to give extra attention to our Maṇipūra Chakra. So, when you do your Uḍḍīyāna Bandha, don’t do the Jālandhara Bandha, and don’t do the Mūla Bandha. Try, try, try. Then there are other Mūla Bandha, Uḍḍīyāna Bandha, and Jālandhara Bandha, it’s called Mahābandha, but that is for afterwards. That’s afterwards. The third technique for this is kapālabhāti. So actually, kapālabhāti is for Maṇipūra. It cleanses our sinuses, kapāla. But when we do kapālabhāti, you see that it’s always hitting on the Maṇipūra chakra, always from here. So it is actually for that Maṇipūra Chakra. Or also very good, the Bhastrika Prāṇāyāma. So Bhastrika and Kapālabhāti, Uḍḍīyānabandha, and which was? Agnisāra Kriyā. And the mastery of this all is to mix it in Nauli Kriya. It doesn’t take a long time, but it needs discipline, and you have to perform regularly with discipline. Then, after a few years, some anubhava will come, then some reflections. Let’s call them that. Dikhaladiya means he showed me, that reflects in the light. And samjhā diyā means he explained to me. Samajh gayā, now I understood. Samajhgaya means, "Now I understand." Dikhaladiya means, "He explained." So he explained, and I understood. So this Kriyā, Abhyāsa, brought me to the Anubhūti. Abhū, Śekhar, Abhudhuta, Abhyāsa, Anubhūti, Amṛta Bindu Kriyā. So this is what we shall do. Anyhow, today is a fasting day, so I think you are on an empty stomach. But tell me, how many chocolates did you eat? Under every pillow, there is some chocolate. I will ask the cleaning women, "In which room, in the waste paper box, how many chocolate and biscuit papers were there?" How can you be a detective? Yes, no, no, you are very honest. So we will do this practice, and all the best, my dear ones, those who are with us through webcast. And the next webcast will be evening 8:30 PM: Dīp Nārāyaṇ Bhagavān Kī, Devī Svarmā Devakī Mādhav Kṛṣṇa Bhagavān Kī, Sanātana Dharma Kī. Oṁ Śāntiḥ Śāntiḥ.