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Śrī Nārāyaṇa Bhagavān, Śrī Devapurīṣya Mahādevakī, Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavānakī, Satya Sanātana Dharmakī, Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Padam, Mantra Mūlam Guru Vākyam, Mokṣa Mūlam Guru Kṛpā. Bhaktas, here in this hall and in other parts of the world, welcome. Good evening. The blessing is coming from Holy India, Holy Bhārat, the land of incarnation, the land of goddesses, the land of holy saints, the land of divinities. Through it, the holy rivers are flowing; the holy mountains are standing; the holy lakes are there; and the holy, worshipped trees are there. Even the stone of India is worshipped on the holy altar, especially Rajasthan stone. Around the whole world, in every temple, in every house, this stone is placed for worshipping the place. There are many places, but one is called Makrana. That white saṅg marmar, from which they make many different forms of divinities. No doubt, this land is holy. Do not try to compare India. According to the present generation, yes, we do accept, we do believe. We agree that the people in India have lost a lot because they did not understand what is Bhārat. It was, and it is, a great mistake that most Indians are trying to run in the marathon of money, business, business, business. No problem, you can have business. Money is not bad; money is very good. If you don’t like your money, bring it, give it here for donation. I will take care of it. Money is not bad. Money is a symbol of Lakṣmī, but what is bad is how you use the money. That’s it. The grapes are very good to eat, sweet, very tasty. But how you use those grapes—you put alcohol out of it, you make the wine—and then it’s not that one. These beautiful grapes, because their nature is changed. Though it is a juice of the grapes, it has changed into alcohol. Similarly, if you are from the holy land, or from a holy place, holy monastery, holy temple, but if you change your nature, it’s your mistake. It is not a mistake of that land or the temple. But at the same time, there are millions and millions of people in India. They have great adoration for this holy land, and they are very spiritual. Now, what to do? When one is on the run of this materialism, one has to get a shock one day. We realize that you can’t eat your money, gold, silver, diamonds, etc. But at present, one is in a kind of marathon, competition, challenge. The result, if you are abusing that money, which is like Mother Lakṣmī, then the result will be painful: mental illnesses, loneliness, anxiety, sleeplessness, loss of trust, etc. All the psychic, physical, and mental problems will appear due to the misusing of this divine creation. Money is also divine creation. It doesn’t matter what. So, if you say money is not good, then it means you don’t know how to live in this world without money. Yes, birds can live, animals can live, because the birds and animals kept their nature. To be one with nature, respect nature, not go against nature. But we humans damaged and abused nature, and we live in disharmony with nature. That’s why Svayambhū Śiva—Śiva is the creator of all, is the first one. All the mantras, all the yantras, all the cakras, all the mudrās, all the languages, the science, and introducing the Supreme, Paramātmā, body, mind, consciousness, soul, etc., mālavikṣepa, āvaraṇa, kāma, krodha, mada, lobha, moha, ahaṅkāras, etc. This all, which is balanced and controlled by one principle, is called sanātana. Sanātana Dharma is not that kind of dharma where you sit down, look in a book, and read in prayer and worship. You are yourself a Sanātana. Without Sanātana Dharma, you cannot inhale and exhale. Without that Sanātana, your heartbeat will not be there. Without that Sanātana, you can’t see, you can’t have the visions. Without Sanātana, no seeds will grow, no trees and bushes will blossom, no fruits will come. You will not be able to move. What is living and not living, all are maintained, balanced, harmonized. That is Sanātana Dharma. And that Sanātana Dharma should help humans to understand. But we lost it, and we lost ourselves in the man-made dharma, which is called the dogma. But at the same time, Bhagavān Kṛṣṇa tells in the 12th chapter of the Bhagavad Gītā, answering the question of Arjuna, what is better, personal or impersonal God? Bhagavān said both are good. Niguṇa or Saguṇa, both are good. Sākār, Nirākār. No, no, they are equal. But because you are living as a human, you have intellect, you have viveka, buddhi. But still, your jñānendriyas need an object to focus your visions, to decide your destination. Therefore, sākār-rūpa, the personal God, is easier for you to go to. That’s why when we pray, we look to the picture or living beings. Through that nirguṇa, you will come to the saguṇa. So therefore, this jñāna and jñāna needs an object to project your subject. What we call power, point, light, and sound. And this light and sound, this all is Sanātana Dharma, which is dwelling in you. That which we call God. And God is within us, in our body, mind, consciousness, everywhere. But you know, in English you have only three letters for God, G-O-D. Yes, God is a creator. G is a generator. G for generator. The generator is creating the energy. And O is for observing, observing, taking care, like Viṣṇu, maintaining. And D is for dissolving. Sarjanhara and Visarjanhara are only Śiva. Śiva is the creator as Svayambhū, and Mahāpralaya will also be through Śiva. Time to time, Śiva will appear as a human, will look like a human, and that is what we call the Jyotirliṅgas. Otherwise, in full power, Śiva is there at the time of the sṛjan, the time of the creation, "Eko’haṁ bahusyāmi." From Nirākāra to the Sākāra, Nadarūpa Parabrahma, Jyoti, Jñānajyoti, Śivajyoti, and then comes this form, Akāra, Ukāra, Makāra. When Brahmā cannot maintain, and Viṣṇu cannot protect, that time everything is out of control. Then the president of the rules comes, and that is then Śiva. Finally, he will again inhale. So it is the breath of Śiva: exhale, inhale, and retain. Therefore, in Jñāna Yoga, according to Yoga, there are only three prāṇāyāmas. And these three prāṇāyāmas are called Pūraka, Rechaka and Kumbhaka. These are the prāṇāyāmas. Kumbhaka is of two types: Bāhya Kumbhaka and Antar Kumbhaka. Now, how you will practice, which kind of techniques, how you will regulate, how you will monitor the flow of your breath, that is a different technique. Chandra Vedanā, Sūrya Vedanā, Anuloma Viloma, Nāḍī Śodhana, Kapālabhāti, Bastrika, Ujjāyī, Śītalī, Śītkārī, different kinds of prāṇāyāmas, these are techniques. But in all that, there are only these three: inhale, exhale, and retention. These are three. And so that Śiva exhales and remains, all this whole creation within his universal cosmic body. When everything is uncontrollable, then he will again inhale and return within himself, Antar Kumbhaka. The other two functions are given to Brahmā and Bhagavān Viṣṇu. Bhagavān Viṣṇu incarnates as Nimittarūpī, Nimitta. Time to time, when we all cannot control, then for that, Viṣṇu will incarnate. That is a protocol. He cannot incarnate always. It is not in Viṣṇu’s hands that now He will come. It has a protocol. So, like Bhagavān Rāma came to destroy the Rāvaṇa, Bhagavān Kṛṣṇa came for the Kaṃsa, Bhagavān Narasiṃha Avatāra came for the Duhśāsana—not Duhśāsana—Hiraṇya, Hiraṇyakaśipu. That is a nimitta. They come for one operation, like a war. When everything is going down, finally it comes. One operation is finished, and you go back. Nityāvatāra is the saint, the sādhus. So their protocol is that they have to be in this world, time to time come, to take care of the divine creation which is created by that. Therefore, there are not only three, but there are four. Guru Brahmā, the creator. Guru Viṣṇu, the protector or sustainer. Guru Deva Maheśvara is Śiva. And Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Therefore, in the Cosmic Protocol it is written where the question of mokṣa and self-realization comes. It can only go through Gurudeva. You may do pūjā for everyone. It is good: Śiva pūjā, Brahmā pūjā, Viṣṇu pūjā, Hanumān pūjā. All is very, very good. It gives us many, many things. But finally, to open the door and escort you to the Brahman is a Guru. Therefore, it is said: "Dhyāna mūlaṁ guru mūrti." Merge into that. Consciousness of the Gurudeva. Meditate on that form. You know, this box, I don’t like. This box has a plastic cover. This box is outside, stink. Smelling not good. This box is so dug opening. It’s not good, rattling. This box we should throw in the fire. We have nothing to do with the box. But what is in the box? Wow! This is something. So, it doesn’t matter how your guru is. It doesn’t matter how your guru is physically, in his mentally. But what is inside him, which knowledge is there, that is important. Therefore, don’t do what the guru is doing, but do what Gurudeva said. If you have doubts, therefore, you are ever out. Doubt, you are out. No delay without. Put out. That’s it. Therefore, dhyāna-mūlam guru-mūrti, upon that, by doing, by doing meditation, then it appears in you, manifests in your vision, like a trataka, and then you become one. Then there is tattva; the five tattvas are gone, the elements are gone. Dhyāna-mūlam guru-mūrti, pūjā-mūlam guru-pādam. Therefore, worship the holy lotus feet of the Gurudeva, who comes only once in a yuga, and you have never seen that one. You are worshipping the feet there; you don’t know, maybe, from whom that is. Therefore, it is said. The living master is important. A generator which doesn’t function is burned out. You can’t generate the energy. That’s why the same Brahman, Brahmā, Viṣṇu, Śiva, all of it is there. It is a play of one man. It is a play of one man. He is a son, he is a brother, he is an uncle, he is a husband, he is a grandfather, and he is a father. But he is only one man. That is how to understand that the one supreme manifests in everything, even within you. But it should be the living. Vedānta said, and it is said, there is one picture inside. Oh, there is money. It is not funny. You can buy honey. There is a picture of a beautiful horse. This is a picture of a horse. Very beautiful. And that same horse is riding in our fields. Ask these children, "What is this horse?" What is that horse that is seen in the fields? Both are the horses. But now I would like to go somewhere to ride the horse. I said, "Bring the horse. I have to go somewhere by sitting." So you will bring it from the fields. You will not bring the photo and say, "Take it." You cannot ride on a paper horse. But the horse that is in the field, you can ride that same horse. Object which can fulfill our desires. You will not say to a photo, "He does not love me." You never say to the picture, "Why don’t you love me?" But you tell the person, "Why don’t you love me?" A person, a living person, you will tell him, "Why don’t you love me? Why don’t you love me?" He will sit quietly, but the living one will give the answer. So in reality, when you ask someone, "Why don’t you love me?" But you don’t want that he or she loves you. No. It is your desires that you have, that love that you can project this love on that object. We need that object where we can leave our arrow. What does it mean to leave the arrow in the empty sky? So this is between living or not living. Therefore, every time the saints are here. And if you don’t find the sants, then you can come to India. We will borrow you; you will find it. That’s why India is supplying the sants outside, not supplying sanding. So you are most welcome. So through this sādhanā, this practice, what we do... As I told you yesterday, the mālā and mantra from that master, therefore, dhyāna mūlaṁ guru. What is the best mantra? It is to follow the orders of the Guru. Do as the Guru says. Do not do as the Guru does. What Gurudeva tells us to do is right for us. But don’t do what Gurudeva does. Learn. First learn. One Mahātma, one Gurujī was living near the village, and he had some kind of practice, knowledge, Āyurveda, chiropractic, different kinds for health. And he had one disciple, and that disciple was lazy, number one lazy. There are many people who are lazy. I am the one who is lazy to eat in the name of Lord Rāma. Tulsī is such a Jīva that he keeps on abusing me. But he thought of a scheme. He was using his intellect, which was a stupid intellect. You can imitate, but at least use your intellect. Imitate, but with knowledge. Whatever Gurujī did, he saw and he said, "Oh, okay, I can also do." So one day, one businessman came from Calcutta. He came from Calcutta, Rajasthan. He had pain in his throat for many days. With the businessman who came, he had a pain in his throat. Long time. He couldn’t get rid of it. So someone told him that, "Oh, luckily we have Gurujī here, near one and a half kilometer in the ashram, and he can cure everything, just like Jāḍū." Businessman thought, "Oh, that’s great." So what happened was that the boss said it’s very good. So he said, "I am pained, and this." So Gurujī said, "With salty water, gargling, and then come after three days." Same day, one separate camel, a rabbi came with a camel. "Gurujī, my camel has a big pain. He can’t swallow anything. He can’t eat." Gurujī said, "Bring your camel here." Gurujī saw the camel and said, "In his throat, stuck a dry kachra." Kachra was not there. A dry gourd. Pumpkin. Little small. And what Gurujī did, he closed his fist and he did slowly, just like this. It came out. Oh, the camel was so happy. He was moving his mouth. He began to eat. Ālasī chelā. A lazy disciple who doesn’t want to practice and learn. Only imitation. That’s all. Usne sochā ki gale kā darat to aise theek hotā hai. Gurujī dekh, minute me kar diyā. After two days, Gurujī went to some other village, and that businessman came back. He said, "Gurujī, is Gurujī here?" The disciple was sitting on Gurujī’s āsana. As soon as Gurujī goes, he jumps on his āsana. Gurudev ke āsana pe baiṭhnā śiṣye ke liye pāp hai, uchit nahī̃ hai. Gurudev ki jo bhi use kī huī cīz ko pūjā meṁ rakhnā, he said, "What do you want? Gurujī is not here." They said, "Gurujī told that come back and look at your throat and pain." He said, "There is no problem. I know how to do. I will heal it very good, Gurujī." He saw, what do you call it, neck pain. He said it is very dry inside, it is very dry. So he said, "Oh, long time this pumpkin is inside." He said he has two ears, so lie down. He closed his fist and hit his throat, knocking him out. Others said, "What are you doing? You will kill him." He said, "No, no, no. Half has come out. Half still will come." They said, "Stop, stop, stop." So, those lazy disciples, lazy students, who try to imitate only but not learn properly, will fail. Therefore, do what Gurudeva said. Don’t do what Gurudeva is doing. Therefore, Guru Vākya means Ājñā Kā Pālan. Obey, obey, obey thy Gurudeva. If in his or her words, which you don’t like, and you are angry, you have lost everything. Mokṣamūlaṁ Guru Kṛpā. Therefore, in the cosmic protocol, it is written, only the mokṣa is given by Gurudeva. Paramahaṃsa Rāmakṛṣṇa was praying to Divine Mother. She came, and he asked her for mokṣa. She said, "My son, I give you everything, but not the mokṣa. Go to your Gurudeva." The same thing with Kabīr Dās, so so... Practicing through this mālā, which I explained to you yesterday, how to practice mantra, what is a mantra, how to use the mālā. You need not to close your hand like this under the bag and do like this, what the body carries. This is a code, Anna. Who is this? Okay, McKinney, Betty, I remember. I said I would say they could look. That’s another movie to this new. Do you think it will be good if you practice this mantra? The mālā is here, on the Anāhata Cakra. Which yesterday I explained, index finger and thumb. This is jīvātmā and this is ātmā. That’s why, mostly in meditation, it’s called cin mudrā, sit in this mudrā. That influences these two glands. And when you do the mālā, then on the middle finger and the thumb, there is a kind of, like, acupressure, that these cakras, three cakras, ring finger, middle finger and thumb, which will all your three from the antakarṇa above that called mālavikṣepa and āvaraṇa. When mālavikṣepa and āvaraṇa are purified through this vibration, then these three influence your three netra at the bhṛkūṭī, trikuṭī. So, Bṛhkuṭī is the center of the eyebrows, and Trikuṭī, where three meets, means Triveṇī Saṅgam. So, Trikuṭī, meaning meeting point of three, Iḍā, Piṅgalā, and Suṣumṇā. After doing your mālā, you greet and put it, hang it there, and then have time to try, called Sumeranī. Sumeranī means it has no Sumeru. This normal Mala has got the Sumeru. Sumeru means continuously. Many people put the Sumeru here. That is very wrong. This is not for counting. This is a kind of help. This is a help to continue repeating the mantra. Not for counting. For counting is this big Mālā. 108 beads. Sumaraṇī have 27 beads, only 27. So, tomorrow means next time when I come, we’ll give again the techniques and explanation. Wish you all the best. God bless you, all bhaktas around the world and here. The blessing coming from Holy Mother India. You know, there’s only one country which is called the Mother, Bhārat Mātā. Do you say America Mātā? Or England Mātā? Nepal Mātā? Pakistan Mātā? No Bhārat Mātā, only one land where you call Gau Mātā, and where there is a flowing river. No river has a name, but that we call Gaṅgā Mātā. I am the resident of that country in which Gaṅgā flows. That is why Bhārat Mātā. Om Śānti Śānti...