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In V.E.P., we had a definition of kuṇḍalinī. Kund and kundal—this is the meaning. Kund means a deep water pond. Kundal means earrings. And sometimes we see the kundal around the moon. If it is a complete circle round, then it's getting wind and rain—hurricanes. And if there is a little open gate, it rains. And if it is only like a fog around the moon, then it's storm and wind. That also we call kuṇḍal. Now, kuṇḍal means circle. Everything is round. The universe is round. Earth is round. Everything is round. And also, the energy, when it flows like a sun ray or an X-ray, all goes round. It doesn't come straight. Every drop of liquid is round. So everything is zero, and that zero is known as Pūrṇa. Therefore, there is a mantra from the Vedas: In this round of completeness, zero is complete, and what comes from complete is complete. And when we take something out of the complete, it remains still complete. Like we used to say in India: the egg of the peacock bird—we need not inject the color in the egg. Automatically, the baby will come out. Therefore, zero is the highest, and the mathematical problem was solved by Vedic astrologers and mathematicians while giving zero. And they gave the numbers, which are the only nine numbers. Those nine numbers also, Pūrṇa nine, remain always nine. You can write fifty times nine, nine... and then count it, it will remain nine. Multiply, multiply... remains nine. And that nine is the number in the mālā. We have this mālā, and it has one hundred beads. The mālā has one hundred beads, and we added eight. So 108 doesn't count zero. So 1 and 8—some write 1008, Swami Premanandajī: one thousand eight. But it is nine. And others write Swāmī Gajānanjī, one hundred eight. Count it, it's only nine. It is a mental contentment that I have a thousand. So, 8 and 1 is 9, and the 9th one is called Sumeru in our mālā. This is the Sumeru. So when we make mantra, then we count the mālā. It should hang on two fingers, holding the pearls with the middle finger and thumb. This index finger should not touch the mālā. I don't know why they said it, but this finger should not touch the mālā. So you will see all Indian sādhus and paṇḍits, they will practice, and their fingers are like this. So sometimes people ask me, why are the fingers up? Even you don't know. You must give the answer. So I said, "This is for using here." But the mantra is still going on. So this is a kaniṣṭ finger. It should not touch. Therefore, we do the tilak with the ring finger, with this ring finger. Not with this finger. And when you see Indian artists, dancers, then they have this finger like this, a ring finger—Anamika. What means Anamika? Anamika. No, Namni. What does that mean? So every finger has a name. So, tilak, when you do, you dip your finger in the sandalwood or color or this, and then you make a tilak like that. The tilak should be like that, not like that. Many people don't know how to go tilak and as up. Don't go down, go up. Someone asked Tulsīdāsjī, "What is the most terrible thing? Suffering. Unpleasant. Nothing is more bad than this point, so what is that? And what is the best joy, happiness, the highest, which gives to the body and mind peace and harmony? Jīvātmā, Mīra, and Harmony." Tulsīdāsjī said, "Dalidarta samdukh nahi." Tulsīdāsjī said this. "Dalidarta samdukh nahi." Dalidarta. What is Dalidarta, Maharaj? Grip. Dālīdārtā and poor are two different things. Dalidarta and poor are two different things. Poor. Výčar hýn, zlé myšlienky. V každom aspekte je to zlé. Chudobné utrpenie, zlé dalidarta. Dalidarta je niečo ako prekliatie. Therefore, when someone is like that—greedy, angry, lazy, crazy—all kinds of these qualities end. More than this, he doesn't wash himself more than this. He hardly washes himself or herself. He hardly washes the cloth. When some leak begins, then he says, "Oh, there's something, we'll throw it, wash it." Socks. All it puts out when there are holes down. And under the socks, the feet are stinky. The Olomouc cheese is much better. That's Dalīdārd. Karma hiṅ have no any good actions, no work, this is a curse. Tulsīdāsa jī said that is the most terrible thing. "Sant samāgam sukha nahīṅ," and satsaṅg with the sādhu, with the saints, there is no other happiness than this. "Dālīdṛta samādhi sukha nahī, santa samāgama sukha nahī." Other between is temporary; everything will change. So Bhagavān Śrī Kṛṣṇa, he went to Dvārakā. Kṛṣṇa had a very good friend, very dear and very poor—Sudama, a very famous name. Krishna went to Gujarat to Dwarika. Sudama remained in Gokul, Mathura, very poor. So Sudama's wife said to Sudama, "Go to Krishna. He will give something so we can live from that." He said, "I... To Krishna, I'm not a beggar, and I know Krishna will give nothing. Why do you always force me to go to Krishna? Go to Krishna," she said, "Go." I please once from Gokula to Dvārakā is a long way. From Gokula to Dvārakā is a long journey. It is farther than from here to London. On šiel pešo. Trvá to. Vtedy neboli cesty. Žiadna navigácia. Rieky, lesy. So he said, "OK, I go." He has a shirt, a t-shirt, a dhoti, a t-shirt, no shoes. He took one branch as a stick, and his wife said, "Moment, moment, moment. I should send him some present, a souvenir. Don't go empty-handed." He said, "No." And this also she said, "Yes." And she gave one handful of rice. She made a little bag with a cloth and gave it to him. He had no pocket. So he was carrying it under his armpit. At least he was loyal to his wife. He followed her instructions. He said, "I don't like it when you always force me, but I do love you, not Krishna." Best friends, he walked and he walked and he walked. The rice was cooked several times. Under his armpit from sweating, best aroma. He arrives at Dvārikā, and there was a guard at the door, and he spent five, six days. He didn't dare to go there. This is Krishna's palace. And this, he was jealous, begging, eating. But then he dared. He came to the gate, and God said, "Where are you? Who are you?" He's not allowed to enter like this. He said, "Tell Krishna that there is one man named Sudāmā who is waiting at the gate." And Bhagavān Kṛṣṇa was sitting on his holy chair, like there in the city. And many bhaktas were sitting down. Like Dayālārāmjī and many bhaktas were around, and Kṛṣṇa said, "Sudāmā, where is he?" He is at the gate, don't stop him, let him come quickly. And Krishna, without shoes, he ran to hug his friend. That's called a friend. Where is Sudāmā? And where is Kṛṣṇa? But friendship has no differences. Either you are poor or rich, holy or a sinner. Prijateľstvo nepozná rozdielov, či ste chudobný alebo bohatý, či ste svätý alebo hriešník. Sudama bol prekvapený a pýta sa: "Ako sa má moja sestra?" To znamená Sudāmā's wife. Sudāma hovorí, no, má sa dobre. And Kṛṣṇa put Sudāmā on Kṛṣṇa's chair and ordered a bowl of nice warm water and soup. And these are called the pigeons which sit on the chair. Don't worry, they are very happy. Máme tu holubov, ktorí sedia na strome, ale je šťastný. Kṛṣṇa umýva nohy Sudāmovi. A to jisté se stalo i s Ježíšem. On umýval nohy svým žákům. He washed the feet very nicely and slowly. How many thousand kilometers? I think 1,500 or 800 kilometers. How far will it be, Pramayānandjī? Nearly 2,000 kilometers. And Krishna said, "Oh, so gentle feet." Without shoes you walked, not only washing, massaging, and changing the water, and brought milk, washed with the milk. Friend, a guest is a god, and a friend is ātmā, your own ātmā. Then he put the tilak on the toes, flowers, and nicely. Then he said, "Oh, I've forgotten," Krishna said. "Sudama, how nice that you come. How is my sister?" He said, "You asked me, she's good. She sent me here." Krishna smiles. "I knew. She will never forget me, but I'm surprised. She didn't send anything for me." God knows everything, and this must rise. Which was cooked many times. He hid it under the armpit, and he said, "No, she didn't send anything." Because he thought, "Such a golden palace, rich, and to give little rice, I don't want to humiliate Krishna." But you know, what you give with love is more than any money; that has a value. So he said, "Oh, she didn't send anything." And then, with his hands, Kṛṣṇa made a joke, and he tickled Sudāmā like this. And Sudāmā said, "No, no, no," and it fell down. Kṛṣṇa said, "Why did you hide it? It belongs to me," Kṛṣṇa said. "My sister sent me this." He said, "Yes, brother, friend Kṛṣṇa. I didn't dare to give you these things." He said it would be a great pity. "I would have lost my whole property, the prosperity, if you had not given this. A big loss for me." And Sudāma is looking like this. Kṛṣṇa must be crazy. He doesn't have rice here. Rice? Can't you get a towel? Well, Krishna gave the beautiful room for Sudama. New dress, good eating, good treatment, hospitality. Then Sudhāma said, "I have to go back now." Krishna said, "OK." And Krishna also gave one pouch, something inside. It was a badlī. She sent the rice, he sent the barley, and said, "Many, many thanks to my sister, much love to her, and this, give it to her, please, Sudāmā Śyāma." After one or two kilometers, because he gave nothing, he was expecting he would give a lot of money or something, but, "I came as poor, I go as poor." And he opened. What did he give? Nothing, little. This, what you call the barley, and he opened and threw like this. And what was it? That barley became diamonds, but was gone. When Krishna was doing pūjā to Sudāmā, Krishna looked at Sudāmā, and Krishna looked at Sudāmā's forehead and said, "Oh, there is a daridrata, poor in every aspect." So now I will change his poverty by giving blessing. So he took this color and made a tilak here. And suddenly Sudāma's thoughts changed. Our kismat, our destiny, our bhāgya, all is written here. You know, sometimes when you make a mistake, then you say, "Oh, God." Oh, you don't say, oh God. Oh God. Oh, I've forgotten. From many, many,... Many lives from this Jīvātmā, all the karmas are stored here behind the forehead wall, Chidākāśa, printed on. So there are very fine prints on it, and that is imitation. They made as a computer in a little stick, a whole library. Thousands of books are inside, so there's one after the layers. There is a print on it; something is printed on it. "Anek janma dhoje manako, chithai ho to esi ho." Many, many lives, we will wash our mind, but still there will be some spots on it. But that can be removed through the blessing. Požehnanie je ten gombík, to tlačítko, ktoré všetko vymaže. Všetko negatívne. Počítačový vírus môže byť odstránený z toho počítača požehnaným. All have blessings, blessings. And when you give the tilak, it means a blessing. It's not like some religious thing. It is to change our future. Beautiful. So anyone who gives you tilak is giving a blessing. Anything you want to give someone, the best of the best, is a blessing. You give immense amounts of your positive thoughts and energy. But still, Daladariya is still there. Sudama comes back to Mathura Gokul, where he was living. He's approaching his little hut. When he left, his half roof had fallen down. The half corner where his wife was cooking, there was no other room for sleeping. He comes there, 100 meters far, "This is my tree, this is my tree, this little creek, that neighbor, but whose palace is this?" It's my land. I was not here, someone took it away. He goes, and his wife is running and coming to greet him, good dress, jewelry, everything. He was shocked. Maybe she married to somebody else. You know, the humans think first negative. And then overthink, and they say, "Positive." She said to her husband, "Dear, come in. All Krishna has given this." Then the Suddhāmā realized that Krishna gave everything. When did He give? She said that on that Monday of that month, at that time. At that exact time when Bhagavān Kṛṣṇa gave the tilak, there came the penance. So blessing is very important. And similarly, the kuṇḍalinī and energy of the kuṇḍalinī will change our bhāgya, our destiny. And therefore, it is a kuṇḍal. From the kuṇḍal, when something to share, something to give, then it becomes one corner, and that means triangles. That energy goes through the triangles. When it is six triangles, seven triangles, etc., when you make one, then it becomes again round. So that's called a right angle. So either it's a right angle, or it becomes round. Then there is no Vāstu doṣa. So everything was created as a Vāstu śāstra. And that is all; the entire universe is around. Within that is called, that we call the golden embryos—Hiraṇya Garbha. Hiraṇya Garbha. Hiraṇya means gold. And Garbha is embryo. Garbha is embryo. So in this round, entire universe, there is this jīvātmā in this egg, and that is kalpanā. Kalpanā means imagination. It came, Easter egg. Since when does the egg give? The rabbit gives the egg. But this is a combination, that egg in which that life is. That life can be like a life of the rabbit or any other creature, ale je. V tom symbolika, to vajíčko, ktoré může dať život, může dať život zajacovi alebo inému zvieraťu. The rabbit developed in the mother's womb; in the beginning, it was one drop, one round egg. Zajaca vyvinul v matkinom lone, ale na začiatku to bolo jedno malé okruhle vajíčko. So, kuṇḍ, kuṇḍal, these two names, or a ring, now within this is the immense energy, that's called ātmā, jīvātmā, energy. Now, as a Shakti, we call, Shakti is a feminine. So any kind of energy or strength is called Śakti. If you are rich, you have the power of your money, Śakti. Power of the position, but Shakti is feminine, and masculine is different. That's why, being a Shakti, the energy we call Kuṇḍalinī, but outside, this is covered is Kuṇḍal, and Kuṇḍal is masculine. So, awakening of the kuṇḍalinī—first, we have to understand the entire system in the body. Your kuṇḍalinī was awakened when you were born. And it was at that time we drew it when you were born and cut it, what do you call that? That separation, that time, mother knows. Now my child is separated, but not by love and relation. So at that time, our kuṇḍalinī withdraws back, and therefore the Maṇipūra Chakra is the center of our body. The point of our manifestation is the navel. The water, water śakti, and water is the masculine, and this water is life, and this life is a jīva in the water, and that is a fire, and that is Viṣṇu. So Viṣṇu is residing in the water. An embryo grows there in the water. So when you see a picture of an embryo, x-rays, etc., in some countries it is strictly prohibited. When you see a picture of an embryo in some countries, it is strictly prohibited to determine the head of the fetus. This is the reason for abortion. Nezáleží na tom, čo to je. But still, when a mother has to do this—what, abortion—only she knows her pain. And therefore, in India, it's strictly prohibited. And second, when people think it's a girl, they have an abortion. I don't know why, but men have a special. Also in Europe, when boys were born, there was a big celebration. And when the girl was born, no, we have got a daughter. What karma have you done, women? So when you get a daughter, we will drum. So it doesn't matter, yeah? Boy means it doesn't matter, girl or boy. Get as many as you can. Yoga in their life, generation. That's it. But educate them properly. It is not easy in this Kali Yuga, in the saṃsāra of the māyā, to educate the children. It's very hard. Anyhow, when we see the embryo's picture, then it is, you see, hanging on one vein on the navel of the mother. Now let me explain something which is very important: mythological picture. That Vishnu is lying, residing in the water, and a lotus is coming out. Brahmā. They say Brahmā is born or created from Viṣṇu's navel. What a funny thing. Misunderstanding. Viṣṇu is the fire. And it is said, fire cannot exist without water. So Viṣṇu is the seed, the bīja. And that is protected in the water, and out of that new life comes, and that is that embryo, and that is the Brahmā. Not that Viṣṇu had a lotus out of his navel. That lotus is the Viṣṇu, or Brahma. And there is that Ātmā, Jīvātmā, wisdom. Everything is in that embryo, not from the Viṣṇu. That is a different death. So this is how Brahmā, Viṣṇu and Śiva, these three nities, are connected to the oneness. And that process of the awakening and realizing of the kuṇḍalinī awakening takes place from the navel. And that is where it is called prāṇa and apāna. When prāṇa and apāna come together, Apāna is that kind of air or force or energy which rejects from the body everything which is harmful for the body. And prāṇa is pure energy. But when a yogī, through all kriyās, purifies and practices long this prāṇa prāṇāyāma course, which we have as a two-and-a-half-year course. At that time, in particular, during kumbhaka, suddenly prāṇa and apāna unite, and it's like a vacuum goes through this one nāḍī called banknala. Vtedy sa prāṇa s apānou spojí a ako by to prechádzalo kanálom. Banknala means a pipe. At that time, Iḍā, Piṅgalā and Suṣumnā, all three become one. And this Jīvātmā feels free, like liberation, and comes up. Chant, chant. That time, chetanya chelka, chetanya, chetan means fully awakened. So, we are not cetan. We are earth cetan. Half, or we are totally opposite to the Chetan. Because we have three levels of consciousness: Jagratā, suṣupta, and svapna. These are the three levels of consciousness through which we are traveling 24 hours within this. Jagrat means awakened. Suṣupta, sleeping. And svapna, dream. But when the kuṇḍalinī is awakened, you master the yoga nidrā, then on all three levels you become one. Ānanda param ānand. Kundalini means the joy, param ānand. Happiness, wisdom, liberation. Not that something goes through the spinal column. If something goes up in your spinal column, or along the spinal column, then it is a signal, the highest time, to change your dress and clean yourself. Or something inside the body, then immediately approach Dr. Martin from Prno. He is a spinal column specialist. There is no physical reaction, not at all. That is spiritual. That is the opening of the consciousness. So we will continue tomorrow. Wish you all the best. And good night. Deep night, Bhagavān. Devīśvara, Mahādeva. Dharmasaṁbhara, Chaturguru, Svāmī Mahādvānī, Bhagavān. Om Śānti, Śānti, Śānti. So Gurujī said, you know, very early in my life, I was with Gurujī. Gurujī said, during my young years, I was with Gurujī. At 3:30 in the morning, Gurujī woke up and sang bhajans for at least half an hour, one hour. At 3:30 in the morning, Gurujī woke up and sang bhajans for at least half an hour, 40 minutes, or an hour. From different saints, not only Mahāprabhujī's bhajans. Bhajan from every saint is good. Bhajan is knowledge. No duality. And often Gurujī was explaining to me. Only me and Gurujī. So he was singing, and I was singing like this. And Gurujī didn't say anything to me. What am I doing? Sleeping. I said, "No, no, I was listening," and I said, "Yes, my trick was not helpful." The Deep Purī Anubhav Prakāś Bhajan Mālā book: There is Mahāprabhujī who writes about Yoga Nidrā. Yogīs know what Yoga Nidrā is. Very rare saints or yogīs know what is the Yoga Nidrā. Every word there is great, but what we do is a relaxation. All you love that, so it's okay. But what is written in these words is great. It is written that the lotus, which hangs downward, turns up and opens each and every petal. The unfolding of each petal is the opening of one universe. In Mahāprabhujī's Līlā Amṛt, there is one bhakta who became self-realized like the saint, and he was living with family. He was an officer in the railway, Bhatnagar, and you have it in the Līlā Amṛt. His story. So, a saint you cannot only from the changing of the dress; a saint becomes from the knowledge and blessing. So Mahāprabhujī explained to Bhatnagar the entire map of the whole universe, because you know that Mahāprabhujī and Holy Gurujī Bhatnagar were somewhere in Gujarat. Tomorrow I will tell this story, and he had 40 questions for Mahāprabhujī to ask, and he never saw Mahāprabhujī, and Mahāprabhujī never saw him, and Holī Gurujī was talking about the divine glory of Mahāprabhujī in Gujarat, and that Bhatnagar was an atheist. And after the satsaṅg, he came to Holī Gurujī and he said, "Why are you talking such nonsense? There are no gurus now. That was in Satyuga." Holi Guruji said, "There is a guru, and you have not seen that. Can you show me?" Holi, Gurujī said that would be my great pleasure. "Today, your kismat has opened. Come to my Gurudeva. You will know what a guru is." He said, "Okay, let's go tomorrow." Holy Guru said, "Of course." So Bhatnagar, in the night, he wrote 40 questions and he put them in his money pocket to ask Mahāprabhujī questions. And the questions are not correct. Then he said to Gurujī, "You have to pay for my journey." And he used to get the whole compartment of the train, the railway, the whole bogie. And it cost a lot. Holī Gurujī said, "No problem." At that time, there were no telephones. All you could send was a telegram, and in villages, the telegrams came late. So Gurujī went with him. When Gurujī arrived with Mr. Bhatnagar at the railway station, there was waiting one ox chariot, and asking, I had written name Batnagar and railway master, and everyone was ready there to welcome him. He was very, you know, had a high post. This is a British system, not a German one. Mr. Bhatnagar, he said yes. "Mahāprabhujī sent this for you for your traveling." He looked at Holi Guruji. Guruji said, "This is only the first, what you call the first evidence. Wait still." He says, of course, and he sat in the other bed. And Guru Mahāprabhujī came to welcome him at the door. And said, "Come, Mr. Bhatnagar. You are wandering here and there in the world, life to life. From here, it will be stopped. You have 40 questions in your pocket. Guru Devakī Darbār me kamikai kī nai, karam hīn batkat vire, chukchakrī mai." In the kingdom of the Guru Dev, there is nothing missing. Only those who have bad karmas miss it, because they can't do the service. Because they can't serve. "Go there, put your luggage there, wash yourself, and have a cup of tea." Bhatnagar said to Mahāprabhujī, "Did you see my questions?" Holi Gurujī said, "What questions? There is no question." To look in your pockets. You were in another cabin; I'm in another cabin. And he knows. Did you send a telegram? Guruji said, you know, we spent the whole night together, and then we left. Now he became loose. Before, he was all the time like this. Gentleman, and now he became like this and was sitting like this. Mahāprabhujī said, "Now you want an answer?" He said, "Yes, there was always satsaṅg, everyday satsaṅg." Mahāprabhujī was sitting far on his bed, and he called the Bhatnagara. "You have 40 questions. Do you want to answer loudly or inwardly?" He said, "20" out loudly, "20" innerly. So then, sit down. So he said, "Here are my questions." That I don't need. I read it already. When you were writing, I was looking. But you had a difficulty with the light, and four lines you deleted there. He thought, "Where am I? Now, what will happen to me?" So Mahāprabhujī answered, then said, "Close your eyes, and twenty questions I will answer you internally." And Mahāprabhujī was talking with him internally. And there Mahāprabhujī explained to him the entire map of the universe. Chauda, Loka, Ikiso, Brahmāṇḍ, the 14 worlds and 2100 sun systems, the entire whole universe, Mahāprabhujī saw him. That was a great divine samādhi. When this was finished, it was two o'clock in the night. People were singing, and Mahāprabhujī was sitting in his room on the bed. And Bhaktnagar was sitting in a garden alone somewhere. Where is Gurudev? All the time, he had the presence of the Gurujī Mahāprabhujī, and it was for him like he was talking with him. And that is described in the Līlā Amṛt. So that universe, that is the Gurudev. Trikāl Darśī. The vision from past, present, and future life. But you don't open that. When you try to open and make a business, then the clapper falls down, then again your ability is gone. So whatever awakes in you, keep it. When you become trickle-thirsty, that time you see who is doing what and where. That is a dangerous situation. To digest that is very important. At that time, you are above. So, navigator of the entire universe, that Bhatnagar, he drew, he drew, and everything saw the Guruji. That time, I was 12, 13 years, and when in Mumbai, when he saw the Guruji, and because he wanted to show me, and I did not know what about talking there. He died. His children are there. One of his sons is a doctor, a homeopathic doctor. He is living now in Jaipur, near the Jaipur ashram. So I asked him, "Now, if I can get that map or whatever your father has written, please make it available to me." And I want to put his picture from Mr. Bhatnagar in one of the beautiful charts where all our Siddhapīṭas and Yogīs are there. They moved from Mumbai to another place. Many things, old collections of the parents, children don't keep, but I do hope that we will find something. People were going to Bhaṭnagar, like somebody will go to the great saint. And when, because he wanted a mantra, he asked the Gurujī. Gurujī said, "No. My Gurudev is living, I cannot give you mantra." So always he brought people to Mahāprabhujī. So three times or four times I met with Gurujī Bhatnagar, and Bhatnagar wanted to touch the feet of Holī Gurujī, and Holī Gurujī said, "No, no, no, you are my Gurū brother, you are higher than me." He developed that kṛpā. Which Mahāprabhujī had on you, rare one, had you are great. So we got a picture today, but I do hope we will get something in return. That's called Gurudeva, that's it. So our paramparā is very, from Satyuga time, from Alakpurījī. Again, awake now. And you are all belonging there, who come as disciples. Your roots are in that Ālakpurījī's consciousness. And I wish that you will get that universal map as a navigator to follow. So when you go, don't forget to type in Satyaloka, Brahmaloka, Śivaloka. Devpurījī, Mahāprabhujī, and Holī Gurujī. If you type in Māheśvarānanda, you will land in Strelka.