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Victory to Shri Deep Narayan Bhagavan, to Shri Shri Dev Puruṣa Mahādeva, to Satguru Swami Madhavanandji Bhagavan, and to the True Eternal Dharma. Our humble adoration to our Alagpuriji Siddhapīṭha Paramparā, and also our respect and adoration to all great saints. And blessings to all of you. Yesterday and this morning were about Kriyā. I explained the word Kriyā yesterday. And also, sad karma was explained today by our dear Umapuriji. So without kriyā, there is no progress. The practice of mantra is also one of the best kriyās. The meaning of mantra, Holy Guruji used to say, is man kī tṛpti ho jānā. Man means mind, and tṛpti means that when you are hungry and you eat, you say, "Now I am full, content, satisfied." Or when we are thirsty and we drink water, now the thirst is quenched. Similarly, the mind, which is the witness and the deliverer of all our desires and our wishes, when everything is fulfilled, the mind has a rest. The mind is free. Mantra is the name of God, which has certain meanings. There are many mantras on the name of the Divine Mother, mantras for Śiva, Brahmā, Viṣṇu, and all other goddesses, Gaṇeśjī, Hanumānjī, Gurudev. These names have immense energy. It is said, Rām, se bāḍā, Rām kā nām. Greater than Rāma is the name of Rāma. The mortal body one day will cease, will go, but that name will remain. And the names of those great saints are immortal. So who is the immortal? The immortal is that one whose name is forever. And opposite to that, one who is destructive becomes a real rākṣasa. Then their name is also mentioned, but in a negative way. So Guruji reminds us of a beautiful story. There was a conference or a meeting of different kings. For ages and ages, we were the slaves of the kings. Only they, their children, and their family became rulers. But one thing happened in Kali Yuga that was good: we got democracy. So, according to one's abilities, humbleness, kindness, and helpfulness, a person is chosen as king, or as minister. And when the minister speaks or promises and doesn’t fulfill, then after five years, or four, or three years, it’s gone. So anyone can become a ruler if you are capable and you have that knowledge to protect and rule the country. So democracy means the people’s government, the majority that we know. Who was a bad politician? He didn’t survive long, but his name remained. So that remains a list of the devils, or rākṣasas, or asuras, who misguided people, frightened the people, and pulled them towards the darkness. And the holy saints, they liberate. So this is the difference. There was a meeting of the kings. In that kingdom, there were always different kinds of people. There were some poets who used to write the glory of those dignitaries or the lineage of the kingdom. And whenever there was a meeting, then those writers, who kept their family records, they used to say something nice, words of the poems about that king’s lineage. So before their conference began, every king was presented, introduced by their poets in a very nice way. That his high name is so and so, and so and so, and glories and so on. But there was one king, and his father—no one was making a poem or glory about his father. So, at the interval, he went to a very old poet, a very wise one. He went there and said, "Everyone’s father’s glory was there, and my father, no one was doing. Please, can you write and tomorrow sing the glory of my father, who was a king?" That old man said, "He was a sinner. Anyone who pronounces his name will not eat on that day." The young king was angry. "How can you say this? You make a poem, and I personally will feed you. I want to see how that person will get no food. Is it okay? Tomorrow." So he made a poem and spoke to the audience, and this young king was very happy, and he said, "Good, good, thank you, thank you... thank you. Please, tomorrow morning you will have your lunch or breakfast or whatever you want to eat, please come to the palace. Be my guest tonight." So he went with him. That poet was about 98 or 105 years old. At that time, as old as you were, you were wiser. And nowadays, we young people, when we see the old people, we say, "Ah, they’re old." In German they say, "So he took him home." Next morning, that poet said, "Is there somewhere a pond or a lake or a river where I can have my bath and my pūjā and my chair reading of holy books?" He said, "Yes, my minister will show you." The discipline or principle of that poet, and many people are today still—many, many in India, many have this discipline. Without bathing, washing, after making pūjā, reading the holy book, and making mantra, meditation, and then they will eat or drink. Even they don’t drink a cup of tea in the morning before they perform their nitya niyam, every day’s principles, everyday’s saṅkalpa, discipline. I have a disciple in Jaipur, and he has a very high post position in the government. A secretary, a very personal secretary, or chief secretary, whatever you call it. And his disciple got a mantra from me in 1992 or 1993. And whenever I go to Jaipur, he comes. He doesn’t miss any of my visits, and every time, for at least half an hour, he asks me questions: if he is practicing correctly or not, is that okay? And every, even one minute, he’s counting: what time he wakes up, how many minutes he needs in the bathroom, what he can do during the showering. Then going to the garden, walking five minutes, ten minutes on green grass, but utilizing the time, doing Bhastrika, at the same time mantra, then comes, then making pūjā for Kuldevī Devatā, the personal deities of the house, and then Guru Pūjā: Mahāprabhujī, Gurujī, Devapurījī, and sometimes me too. And then he makes mantra, then he practices kriyā. Then again, he makes Mantra Prāṇāyāma. Then the breakfast. So each minute, chak chak... chak. Since he got the mantra, he never missed one day. And every time he asks for everything. That’s called nitya niyam. Every day’s principles are disciplined. So after all this, then he takes water. He doesn’t drink tea, mostly. And then he gives the chapatis or something to his cow, and then to the dog, and then he has breakfast. Every day, it doesn’t matter where he is. And all officers know that he doesn’t go to any party. Where there’s a will, there’s a way. So if you miss your discipline, you lose it. And who is selfish, has no discipline, all the time observing, looking for some mistakes in others, that will fail. That goes to asura. So that poet went to the beautiful lake, he had his bath, he had his prayers, he read the holy book, he read the Gītā, then he read Rāmāyaṇa, then he had Hanumān Chālīsā, then he had Gāyatrī Mantra, and his own Mālā mantra, then to Sūrya Nārāyaṇa, and so on. It was already 11 o’clock. He ate the day before at 5 o’clock in the afternoon, and till now, morning 11, not even a sip of water in the stomach. That’s why he was 105 years old, very alert, very conscious. His body is like a transparent. These are the personalities; when they walk, it’s like a light. And nowadays, even our youth is completely without energy. What is an ocean if there are no waves? And what is youth where there’s no energy, spirituality, or clarity? That’s it. So, nearly 11 o’clock, he had a long beard, white dress, white turban, a beautiful man, and the king told his cook that Bharatjī, the poet, will come after the pūjā and immediately serve him. And make many, many different varieties. It should be a very delicious dish. Prepare halvā, this, that, everything: 3-4 sabjīs, soup, chapatis, parathas, purīs, etc., etc. And offer him again and again, so that he should know that in his life he never had such a meal. When the king said to the cook and his secretaries, he said, "Why not?" At nine o’clock, one man came with a long beard, white turban, and white dress, and a camel. He was riding on the camel, and he saw the door of the palace. He had his cilum, a smoking pipe, but he needed some fire on it. So he thought, "It’s a palace. I will go and drink water and take the fire for my chilum and continue my journey." And the waiter showed him, and he called him, "Barāḍjī, please come. Eating is ready." He said, "Yes," he thought today was a good constellation. He sat there, and they began to serve. He was eating for one hour, one and a half hours, slowly, slowly. But he couldn’t eat it all. He was also an old man. He said, "Bas, thank you." It was a lot of fat in ghee, so he was doing like this with his hands, his beard, and he put a fire on his chilum, and he said, "Thank you," and went. At 11:30, the real poet came, and he was sitting there in the palace and waiting for eating. He thought, "Well, it is a king’s palace. It takes time. Let me prepare more dishes. It doesn’t matter, it will come, it will come." He is reading his Upanishad. Anyhow, he is an old man and hungry. And three o’clock afternoon, the king came down from his room and said, and the poet said, "How are you? How was the food?" He said, "What? Food? Still, I didn’t see." He said, "No, it cannot be like this." He said, "Even I didn’t see today even a corn of the grain. I’m waiting for my Manipūra chakra, that Agni is very strong, burning inside. Hungry." "Really?" "Yes." The king became angry, and he called his waiter and the cook. "You didn’t cook for our poet?" "Yes, sir." "You didn’t give him anything to eat?" "Yes, sir. The waiter was serving. And even he left more than half the food; he didn’t eat. Who was serving? Call him." So he called him, "Did you give eating to Bharatjī?" "Yes, sir. He ate a lot, and of course, more than 70% he left." "This one?" "No, no. He had a little longer beard." "Not this one. He is Darshan. I do first time." The king was angry. He took out his tongue to throw on the waiter, but the king was so angry, his hand was like this. He was throwing there, and he got the barge, the point, on his head. Oh God, he said, "Thank you, King, thank you. I told you that the sinner’s name is never good. Instead of getting eating, I got the stone on my karma, on my head." Then he writes a poem again: Jīvan to vahī jīvan hai, jahāṁ prasiddhi mil jāye. Karṇā to sabhī kar gaye, dekhā sabhī kho jāye. Rāvaṇa kya le gayā, aur kahāṁ gayā kar ke? This is a famous poem written by that man. Just given life is that where you get a glory, everybody remembers you. That is a life. Even many, many ages, they will remember you with a good name. And if you do bad and lead the people into the darkness, that name will lead you also to hell. What has Rāvaṇa taken with him? Nothing, everything is left here. But nobody remembers Rāvaṇa. Only when a negative point comes, then say that was the Rāvaṇa. And where did Karṇa go? What has Karṇa left behind? King Karṇa, King Karṇa, sitting there every day. And it doesn’t matter who came, poor or anyone, he gave golden coins as a donation. So, the time of the Brahma Muhūrta, early morning time, this one, that kind—one that is so if we leave, we should do the good things, earn the good things, and leave all good things here. So, the name of the great person... And the spiritual person is a mantra, and the name of those negative people is a curse. And a curse to that one, many have to—even the nation has to suffer. That mind is quenched, all the desires fulfilled. One has a joy to do the good things. He or she doesn’t feel tired in this. But the negative one has a choice to destroy someone’s work, someone’s glories. Joy to do the wrong? Therefore, the divine name is the glory, our glory. Of course, Holī Gurujī always said it nicely. Śrī Śrī Dev Purīṣa Mahādeva, Satguru Svāmī Madhavānandjī Bhagavān, Satya Sanātana Dharma Kī Jaya, Kī Jaya. Therefore, in the holy Guru Grantha book, Guru Nānak Jī said: Satguru nām jahāj hai. The name of the Gurudeva is a boat. Gurudeva neve hayo. Those who will sit in this boat, they will cross the ocean of ignorance with confidence, with love, with bhakti. Those who will remain guru-paru, tāraṇ-hār, Gurudeva will bring us to the... Other souls, who remain with trust, love, and bhakti, the Guru Deva transmits to them the supreme. Therefore, every chakra, every center, every cell of the body has a resonance with that mantra. Therefore, the sound, the mantra, is very important. It is that resonance which unites, that which divides, and that which liberates. But who understands that positive resonance? Beautiful. That nāda, that sound, that resonance. Therefore, it is said in one bhajan: Dāī mārī heli śabda sane mārī jāta ra mārī heli. Dhujān āve dāī. Dāī mārī heli. Bhakti will sing, nā? O my Bhakta, I will have the rest. Śabdas ne hī mārī jātarā mārī heli. Śabda sa nahī̃ mārī jā. Tarā mārī hali. Thank you. Deep Nārāyaṇ Bhagavān, Viśvar Mahādev, Satguru Svāmī Madhavānandjī Bhagavān, Satya Sanātana Dharma, Guru Devakī Jai.