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Deep Nārāyaṇa Bhagavān Kī, Deveśvara Mahādeva Kī, Dharma Samrāṭ, Satguru Svāmī Madhavānjī Bhagavān Kī, Satya Sanātana Dharma Kī. Do you know how you are? No? No problem. So we shall chant all together the mantra: Oṁ Tryambakaṁ. But in a different melody. This is the last week of Śrāvaṇamāsa according to the Vedic calendar. We should know all twelve names of the Vedic calendar, and we should all know the 12th name. This month, Śrāvaṇamāsa, is dedicated to Bhagavān Śiva. Every month has its meanings; of course, in every culture, every month has different meanings. All Śiva Bhaktas, or all Bhakta people, perform abhiṣeka to Śivajī every day. Abhiṣeka is a ceremony where you offer pañcāmṛta to the śivaliṅga, along with flowers, fruits, etc. Who doesn’t know what pañcāmṛta is? Don't sigh; you can say it. The hand goes up one after another like a mushroom. Can you do it with those who don’t know? Pañcāmṛta. Thank you. So, Pañcāmṛta. Pañca means five. Amṛta is the nectar. These five ingredients are compared to nectar. They can be compared to nectar. When these five different nectars come together, it is pañcāmṛta. One has a great effect, but when all five are combined, it is Mahā Amṛta. In the Pañcāmṛta, first comes water: clean, drinkable water, or Gaṅgā water. You can make Gaṅgā water every day. Even if you put one drop of Gaṅgā water in ten liters of water, all of it acquires the quality of Gaṅgā water. Nice spring water, fountain water—that is also Gaṅgā water. So, water. After water comes honey. We spoke this morning about honey. Honey is better than sugar. Though honey is sweet, it replaces sugar. Sugar comes only from one source, like sugar cane or fruit sugar, but honey is from the nectar of many, many flowers. The bee first digests it and then gives it to us, so the digestive process of that sugar is already complete. Honey has great medicinal value. You know, when your eyes have a little infection, are red and so on, before sleep, take a little honey on your finger and put it in your eyes. If infected, it burns a little. If there is no infection, it still burns, but not as strongly. In the morning, you will have very pleasant feelings in the eyes. Mostly in Āyurvedic medicine, honey is used because it comes from many herbs and is very good. So the second amṛta is honey. Then comes the third: milk. Milk is the nectar of life. Our first nourishment was milk. When you give milk to a small newborn child, no doctor will tell you to give a little fish oil or meat. All this is replaced from the mother’s body, and one should not manipulate the mother’s diet. Milk has all kinds of nutrition; milk is our life. It keeps us alive, and what keeps us alive is the amṛta. Then comes curd, yogurt. Curd has another quality, an upgraded quality from milk, and that also is part of the nectar. It is beautiful. Then comes butter. So these are the five ingredients that create the nectar. What is that? Pañcāmṛta: water, honey, milk, yogurt, and butter. Good, no? This is pañcāmṛta. Now, you all yoga teachers, I told you on the first day what you should do. Some of you did—four percent, or three percent. Maybe it was only two percent. And these two percent will pass the examination in the best way. You should have had a notebook and written everything your teacher trainer told you. Now, don’t ask again what pañcāmṛta is. You should write. Tomorrow you will forget because our memory is perfect. Why do we forget? Because we don’t have more space; we empty it to make place for the new. So we mix these five. The butter must not be one kilo. That butter which is fresh is called navanīta. Navanīta is fresh butter. Kṛṣṇa is also known as Navanīta-cora, the thief of butter. He was always taking it away—Navanīta cora. Now, sometimes people ask certain questions: What was first, the egg or the bird? The seed or the tree? The father or the mother? There are many questions, and there is a beautiful answer. This you should know. If you don’t write, you will not know anything. So tomorrow, when you bring the notebook, I will tell you. Similarly, some people ask you questions, mostly sādhu to sādhu. When some sādhus come, to make a joke or something, they ask, "Please, can you answer?" I told you sometimes, but I didn’t often tell the answer. So today I will tell you the answer also, but you will forget again. So tomorrow, when you have your notebook, I will give it to you. It’s a beautiful, logical question. These two matters will be for tomorrow because you must have a notebook, and don’t give it to anybody. This belongs to the teacher training. The people who watch us through the webcast will forget before going to sleep. That is a jādu. You know what jādu is? Magic. This pañcāmṛta—you may make half a liter, a quarter liter, one liter, as much as you like, and mix it. The greater quantity is water and milk. In the morning, get up, wash yourself, go to your altar or where Śivajī is, or where the Śivaliṅgam is. Then, with the right hand or both hands, hold the amṛta. First, perform abhiṣeka only with water, and then chant the mantra with this nice melody. First, I will sing: "Oṁ Tryambakaṁ Yajāmahe Sugandhiṁ Puṣṭivardhanam, Urvārukam Iva Bandhanān Mṛtyor Mukṣīya Mā’mṛtāt." Five times. Why five times? For each ingredient of pañcāmṛta, and these are the five alphabets of Śiva’s name: Oṁ Namaḥ Śivāya. When you are in a hurry, you do as you always do, but there is also a very nice melody. It is a beautiful melody: "Oṁ tryambhakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt." What a beautiful resonance. This is for the fulfillment and purification of energy. The Śivaliṅgam represents the entire universe, and the entire universe is full of fire. For the sake of our purification and benefit, we calm down that fire. In the Vṛodhāraṇī Upaniṣad, it is said, "In my tongue should be honey." So my words, my speech, my talk should be as sweet as honey. This mantra your teacher has been residing in and teaching you. It’s beautiful. In the same way, it is Ācārya Devo Bhavaḥ, Mātṛ Devo Bhavaḥ—every mantra is in the Upaniṣad. The Mahāmṛtyuñjaya Mantra comes from the Ṛg Veda, so it is a very ancient mantra. After doing this abhiṣeka with water—pure water only—then you put flowers on it, and offer agarbattī and a ghee lamp. Then you make your prayer after the abhiṣeka. Beautiful. When you say "Hari," it is Viṣṇu. When you say "Har," it is Śiva. "Har Har Mahādeva." You don’t say "Hari Hari Mahādeva." Quickly, quickly. So "Hari" means Viṣṇu. "Hari" means Viṣṇu; it is the Oṁ. So when we say "Hari Oṁ," it is that God, Viṣṇu; He is the Hari. And "Har Har Mahādeva"—it is above all. This belongs to what you were learning about the culture, Sanātana Dharma. So Hindu dharma is not a dogma; it is a way of life. A way of life means harmonizing and cooperating with the elements, with nature, so it has different meanings. As yoga teachers, you should know, you have to learn, you have to practice; then you will be the perfect teacher of yoga and life, a diploma holder. Then you can inspire, motivate, guide, and teach your students. Only left hips, right hips, stomach in, out—that is not all. Let that be done. For that, we also need to know the "why." Every organ has its name, qualities, dharma, and according to that dharma, we have to deal with them. And so, there are the prāṇas. Prāṇa is not oxygen; prāṇa is more than oxygen. In the oxygen is the prāṇa. But prāṇa is very difficult to explain. Even prāṇa is compared to life; that’s why we call living beings prāṇī. Therefore, it is said: "Viśvake prāṇī, merī ātmā." The whole entity of this world is my ātmā. "Viśvaprāṇī, merī ātmā hai." All is my ātmā. The ṛṣis, the yogīs, who realize this? And when you realize this in your heart, then that must-love awakens in you, which love you require, or you would like to have. Když to realizujete ve svém srdci—if you cut some animal’s tail, you feel it on your Mūlādhāra cakra. Because humans will do it. That’s why God didn’t give a tail to humans. If you cut some animal’s ear, you will feel that pain as if that ear were your own. All in one and one in all. So, "Viśva Prāṇī, all creatures on this earth, Merī Ātmā Hai." This is the first step of Self-Realization declared by Ādiguru Bhagavān Śaṅkarācārya. Then the second step comes. Don’t think that immediately, "Oh, I got self-realization today. Let’s pack our luggage, let’s go home." Unfortunately, many people organize seminars or retreats—ten days of self-realization—and many people go. Then they come home and say, "I’m self-realized." And when I’m self-realized, there’s no more sin because I’m ātmā. The body is different; the body is not permanent; it is a mortal body. So it doesn’t matter. Let him eat what he wants to eat: meat, alcohol, this, that, everything. "I’m not eating. I am neither that food, nor am I the one who is eating, and not I, who is digesting or will follow the karma’s consequences." So this is the first level of self-realization. So don’t think like that. In one seminar you get self-realization? Then the whole world would be self-realized. But the condition of the world is this. Still, they didn’t realize how it’s possible that the economy falls down. If you are self-realized, then the economy will remain more and more. So, thinking that I am self-realized is not. Yes, you make it a theory, but theory is not realization because there is no practice. The theory is explained. The difference between practice and theory is that we have two horses. One is a beautiful poster in our house, a photo of a horse. The second is in your farm, a beautiful horse. Krásný kůň. Ask anyone. This poster—what is that? Horse. Kůň. Oh, like this horse looks like that. So now I know the horse. Then you indicate, what is that in your farm? Horse. Kůň. Now they are both horses in their place, but they are different. If you want to ride, you can ride only that horse which is in the field. You can’t ride that poster. Similarly, book knowledge is only a poster on the wall. The real is realization. So first follows: "Viśvaprāṇī mērī ātmā hai." Ātmā sohī paramātmā—what ātmā is, that is the paramātmā. Like that, step by step, we come to our reality. Step by step, we get to our own reality. And in between, many, many obstacles will come, many temptations will come, but you go ahead, above all the temptations and obstacles. Be nirbhaya, without fear. Therefore, Gurujī said: "Tērī sattva gurūrāke lāja cintamata karnācī ā nirvairāho nishaṅkakabhīmata dharanā. Tum nirvairāho nishaṅkakabhīmata dharanā. Tērī sattva gurūrāke lāja cintamata karnācī. Rām kisī se naī marnā, kisī se aṛgadā rahe anandaliyā. Guru śaraṇa āsādā rahe anandaliyā. Tehrī Satguru rāt laj, cintā mat karnā, cintā mat kā. Nirbhaira honī śaṅk, Kabīr mat tum nirbhaira. Tehrī Satguru nām. Sehj Bhavat Akhir Mukti Paya Hari." Always repeat twice because people who listen to us like to sing, but they don’t know it by heart yet. Always repeat twice. "Teri sata guru rāk panir bairā hūdī sāṅk, tummanir bairā hūdī sāṅk āve, bhava māyā janam nai dharanā." Once more, repeat. Hey girls, one is a singer. You are only followers, singing after. Otherwise, every joy is gone because we are all part of self-realization. But don’t hurry. When you’re in too much of a hurry in a crowd, an accident happens. That’s it. So obstacles on the path are very many. We have to walk through a coal mine, which is several kilometers long. And we have a very beautiful, complete Snow White dress. These are the feathers of the beautiful swan. There is no place to sit in the tunnel of the coals, and we have to walk through a long, long tunnel. Then we come out. Now check. Slovaks also. So, if we have some spot or not? So always some dust falls. Always we have to touch something. So a spot will be there, but still, if we go carefully, we don’t fall down. If you fall down, then we have no spot; we are colored. So this is the tunnel of saṃsāra. From this universe, there is a tunnel coming to this coal mine of the mortal world. So there are temptations; we are affected by that, influence is there, but continue your journey. That’s it. There was one story written by some soldiers during the Second World War. Many, many young people were victims of the war. So sometimes he said that his leg was hit by a bullet, and he saw enemies on every side, and he fell down. And though the leg was very painful, he was going with his elbows and one knee. He tried to come to some protection, to reach the territory of his country or his territory. It was not easy. It became night, minus degrees, snow, and a wounded soldier was sitting under a tree so the enemy wouldn’t see him, and nice white snow was falling. All the branches of the trees are decorated, full of this white snow. A very silent night. Full moon, and it was Christmas Eve. That soldier was crying, and he said to God, "Where is my home? Where is my home? Will I come to my house?" And he knew it is in this direction, and blood was dripping from his leg. He put some bandage, and he managed to come out of that forest, and there was his friend, and he met with his friends. So this is the situation of each and every creature in this world. It’s not easy. I told you last time the story of one bird. There is one couple, and the bird laid eggs. One egg was stolen by some other bird, or a crow. So these two birds, mother and father, decided one should be in the nest. So the father or mother was observing. After some days, three beautiful babies came out. And you know how the mother goes and takes some food and gives it to their chicks. And the babies know when the mother is coming about 50 meters near. All three open their mouths, and this is the mother, and the mother quickly, quickly, like hungry, hungry, hungry. And father also. Now they thought, "Babies are already nearly grown. They are big and need more feed," so both went to search for food nearby. And the crow came and took all three babies. They come back; the nest is empty. What is the pain of the father and mother? They are sitting, jumping up, looking down. Where? What is it? And that crow was making quack, quack. "My stomach is full now," so one is happy, another is unhappy. This is the saṃsāra. It is a world that is beautiful; everything is beautiful, but in some ways cruel. Without mercy, no compassion. So God gave everything to all creatures. But the real compassion in the heart, God gave to the human—one of the most beautiful presents or blessings or gifts God has given. So we realize this in our heart: that compassion is the first step of self-realization. And that’s why it is said very nicely by that bhajan. So one will sing first, and then we will follow. Yes, so don’t overtake. Okay, who will overtake? I will say, "Dobra tek." So, give this mic to Gajal. Bhagavān, āpke carnoṁ meṁ, bhagavān meṁ bhat, pal, phal, kṣaṇ kṣaṇ, yehī binatī, phal kṣaṇ kṣaṇ, rahī dhyān āp ke carnoṁ meṁ. This all together. Satcha Sukh Kī Vāl Milatāhe, Satcha Sukh Kī Vāl. Dev Āpakī Caraṇam, Guru Dev Āpakī Caraṇam, Satcha Sukh Kī Vāl. Chāhe Berī Sab Sansār Banī, Chāhe Mauta Galī Kā Hār. Chāhe Berī Sab Sansār Banī, Chāhe Mauta Galī Kā Hār. Chāhe Jīvan Mujhapar Pār, Chāhe Jīvan Mujhapar Rahe Pyār. Āpke Caraṇa Rahe Dhyān, Āpke Caraṇa Chāhe Jīvan Mujhapar Pār, Chāhe Jīvan Mujhapar. Chahe chara orh ira, saṅkaṭ nimāhe gherā. Chahe chara andhira, paramānnana rāgamagamira. Paramānnana rāgamagamira. Rahi pyaare, aap kī charaṇam tahae, sachā sukh kī vamil tahae, sachā sukh kī. Guru div aap kī charaṇam, rahi pyaare aap kī charaṇam. Jeeva Parthirana, Tiri Yad Subh Arsyam, Jeeva Parthirana, Tiri Yad Subh Arsyam. What should be done to the one whom we have never seen? He is a corner. He did come on a cubby. Who’s the key to a little bit, y’all? He’s a little bit, y’all. That era, he really had a super-large y’all. Do you hear a super-large y’all, man? May tu athong yam. May tu athong yam. May tu athong yam, May tu athong yam,... May tu athong... Yam May tu athong, Yam May tu athong... Yam May tu athong, Yam May tu athong... Yam May tu athong, Yam May tu athong... Yam May tu athong, Yam May tu athong... Yam May tu athong, Yam May tu athong... Yam May tu athong yam Piyare, aapke charanam Tahae satcha sukhe kebal Meela turdeva aapke charanam. Yehi vinnati he palla palla, kshan kshan Vinnati he palla palla, kshan kshan Rahe Pyaar Aapke Charna Me. Mildattā hai saccā sukh kī vā rahe pyār, āpke carṇa meṁ mildattā hai saccā sukh kī vā. Śrī Dīp Nārāyaṇ Bhagavān kī viśvar, Mahādev, Mādhava, Kṛṣṇa Bhagavān kī satya sanātana.