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A very good day to you. It was a beautiful week for our seminar, especially concerning prāṇāyāma from the perspective of spirituality. The translator’s voice is low, so this spiritual aspect of prāṇāyāma—while it may be written in certain books—truly comes only from those who have practiced and had experiences. If you practice, you gain experiences. And if you have experiences, you never forget. That knowledge remains in your memory, your awareness, your consciousness. All of this is given to us by our masters, our lineage. Many do not know this. Mahāprabhujī and Śrī Devpurījī mostly stayed in one place; they did not travel a lot. It is Mahāprabhujī’s teaching, thanks to Holī Gurujī, that he brought forth. By the blessings and guidance of our beloved Satguru Dev, Holī Gurujī blessed me and gave me the responsibility to impart further knowledge to the world. You understand and feel all of this in your heart and awareness about Devpurījī, Mahāprabhujī, and Gurujī. Mahāprabhujī said: When a tree grows in one place, the tree does not invite the birds to come and sit. The birds decide to come and sit there for shelter. Also, when it is very hot, the tree does not invite people, but people or animals go and sit under its shade. So, the nature of a saint is like a tree. The tree does not go and make propaganda. It stays in one place, and by staying there, it grows into a large form. Similarly, the sādhu, the sannyāsī, or practitioner should stay under the shelter of the master and follow the master’s instructions. You experienced the Kumbha Melā, where there were millions of sādhus. But I can tell you that 98% of them are lost. Because either they didn’t meet a real master, or they didn’t follow the master. Many thought that by wearing an orange dress, they are already God. It’s a pity. Of course, there are many who did serve the Master, followed the Master, and hold the Master’s teachings and instructions. Merely reading the scriptures is nothing; the intellect remains empty. That is why a ton of theory is nothing compared to a gram of practice. As long as you stay with the Master, and to the extent you follow the instructions, you are growing. This is Guru Vākya—the words and teachings of the Master. There is a book from the different disciples of Jesus called the Gospel of the Masters. The point is to stay near and learn. Even when your master is not physically here, you should not think for one second that you are now the master. Take my case. Gurujī passed away. I have not seen Mahāprabhujī and Devpurījī physically. But whenever you give me something to bless, it is not I who bless. I pray with a particular mantra that Gurujī gave for blessing prasāda and other things. So I bless in the name of Gurudev. On the day I say, "I bless the prasāda," you will enjoy only sweet sugar. But when I bless in Mahāprabhujī’s name, Gurujī’s name, then it is a divine energy. That is a blessing. Even when Holī Gurujī was physically with us, nearly always he asked me to bless the bhaktas when they asked for mantras. Gurujī would say, "Mahesh, give them mantra." I did not feel good inside; I thought Gurujī was only testing me. I always felt ashamed in front of my Gurudev. To bless meant I was acting as the Guru. But always, from my heart, consciousness, awareness, intellect, and whole being, I imagine Gurujī or Mahāprabhujī, and I bless through them. Guru Pūrṇimā is coming. I always write an invitation that we will worship the holy sandalwood lotus feet of Holī Gurujī. In this way, the light of the Gurudev comes to that disciple. If you have any doubt, that is an inner dispute. Then you are no longer connected; you are empty. It is like an apple that is dry, with no juice left. Guru Pūrṇimā for us is to adore our Satgurus. The term Satguru is used after the Satguru has left the body. Therefore, on the photo of a living master, we should not put a flower garland. If you put a flower mālā, others may think, "Aha, this master has passed away." You can place flowers at the lotus feet of the picture of the living master. Or, if the Master is physically alive in front of you, of course you can offer a garland. But not on the photo or image of the Master, be it a statue or picture, as long as the Master is living. To become a successor means we join from one cable to another, from the powerhouse to our house. The powerhouse connects to a transformer. What is a transformer? It is the link between the powerhouse and your house. Similarly, between the master and disciple, there is a transformer. That transformer must be very carefully balanced. If it gives too much power, the bulbs and machines will fuse and burn. If it gives too little, our machines and instruments will also suffer; the bulbs will fuse. So the master must know how to tune the consciousness of the disciple. Sometimes he gives a little shock—too much—and that disciple falls down. It takes a long time to regain devotion. That is the transformer, transforming the master’s power to the disciple. In one village, there are many transformers. It is not that the master transforms all his power to one disciple, no. He does not choose; he is equal to all. But what is their capacity? That is important. Where doubt comes, conflict arises. Or when the master says something and the disciple says, "No, this is wrong." Do not correct the master. If it seems wrong, it will become right because of the Vākya. So anything that appears wrong to the master’s mind, intellect, or feelings, when the master speaks it, it will turn into right. I never said that to Holī Gurujī, even if something seemed wrong. We were walking in Nepal. Gurujī and I went for a walk to a village. Gurujī changed the path, and I said, "Gurujī, this is the wrong way." He didn’t answer. I said again, "It’s a long, wrong way." Then Gurujī brought a nice branch from a tree and gave it to me. I asked, "Why?" He said, "Because the wrong way I am making now right." What happened? The people we wanted to meet in the village were not at home; they were going somewhere. They crossed that very road, and we met them there. If we had gone the other, "right" way, we would not have met them. Gurujī said, "You see, the wrong way now." You never know what the Gurudev holds in his heart, mind, or consciousness. It is not easy to be a master, but it is also not easy at all to be a disciple. The disciple is raw material, and now you must work with that raw material using a hammer and scissors. Out of thousands, one will become a perfect model. But the path is open to all. Someone learns a little and then thinks, "I am a master, and I will go and teach." We have seen how many hundreds have gone away and begun to teach, thinking they are masters. But they are not; they are not successful, and one never knows where they end up. To get that power from the powerhouse through the transformers to this microphone—what is in the microphone? Is that power electricity? Perhaps a battery? But the battery is electricity. It is perfectly tuned, and you are all receiving the blessings. Each word the master speaks is tuned. The master is a transformer. This is not only for one seminar, one month, one year, or even one life. The light you receive will be with your divine soul forever. In the astral world, you will bless many souls and guide them on the path of liberation. If you have this light, even if you are not yet in mokṣa, wherever you go, all souls—animals, humans, any creatures—will benefit from your light. That is why in the mantra, the ṛkṣa prayer I have, it says: "Lord, let me be the light. Let me be thy instrument, that I may give love and light to thy creation. Let me be the light in darkness. Tamaso mā jyotirgamaya." This mantra means, "Lead me from darkness to light." Let me be the source of the light, so bless me with thy light. What Holī Gurujī said about Mahāprabhujī means that Holī Gurujī himself is that dīpa (lamp). Hari mahādhāni, sare viśvame guñj rahī he prabhu kī amar kahānī, prakāś poñjam hṛta kīś. Śrī Dīpā Hari Mahādhānī—what great words! What a beautiful jewel Gurujī placed on the crown. Prakāś, puñj, amṛt, keśāgar. If you understand just these two words, it is enlightening. Without any practice, you gain enlightenment. If you realize and feel these two words, Prakāś Puñj Amṛta Keśāgar, they are so great. Prakāś Puñj means the source of light itself. Even the sun gets its light from that puñj. And Amṛta Keśāgar—not a drop of the ocean, not a drop of nectar, but his entire ocean is nectar. Take as much as you like; it will never be empty. Cīḍiyā cāñc bhar le gayī, nadī na ghaṭyā nīr. Dharma kī dhana nahī ghaṭāye, kahage dāsa Kabīra. Kabīrdāsa said a beautiful poem. A river is flowing. A thirsty bird came, took a sip of water—one or two drops, that’s all. Chiriya (the bird) filled her beak and flew away. "Nadīna ghaṭya nīr"—but the river did not lose water. The river remains always full. "Dharma kiyā, dhana nahīṅ katā." When you give a donation, when you perform dharma, your prosperity does not diminish. You donate, and you receive immensely in return. Consider the story from the Mahābhārata. There was a king named Śiśupāla who was shouting and screaming at Kṛṣṇa, humiliating him badly at a gathering. Arjuna said, "Why don’t you finish him? Otherwise, give me freedom; I will just twist him." Kṛṣṇa said, "Wait." "But why should I wait? He is constantly insulting you." Kṛṣṇa said, "Yes, I am counting each word. The pot is not yet full of poison. A few drops more. Let him shout." Śiśupāla continued saying bad things. After five more words, Kṛṣṇa said, "Now the pot is full." Kṛṣṇa raised his finger, and from it emerged the Sudarśana Cakra, which quickly cut off Śiśupāla’s head. But the Sudarśana Cakra moved so swiftly that it slightly injured Kṛṣṇa’s index finger, and blood began to flow. Everyone cried, "Oh, Kṛṣṇa!" but no one thought to give a bandage, as no one had suitable cloth. Draupadī was there, wearing a beautiful sārī. She immediately tore a piece from her precious sārī and wrapped it around Kṛṣṇa’s finger. Kṛṣṇa looked at Draupadī and smiled. Draupadī asked, "Did I make a mistake? Why are you smiling?" He said, "Now you have given to me. For this one thread of cloth, I will give back a billion times." She said, "Why so much?" He replied, "This is the interest." Later, when the Pāṇḍavas lost everything in the dice game and the Kauravas tried to disrobe Draupadī, she called to Kṛṣṇa, "He Gopāla!" Cloth of the same color and pattern kept appearing, joining her sārī, and Duśāsana pulled and pulled until he was exhausted, with tons of cloth lying there. He fell down. How can God help us? You never know when He will give back. So when you do good, when you donate—food, cloth, shoes, money—do not count it as "I gave you." Then it is lost. Whatever you give, you lose nothing, but you get very much in return. When you give dharma, these donations, you lose nothing. It is an energy that never diminishes. So, the light of the Gurudev. "Lord, let me be Thy instrument of love and light, that wherever I go, I may enlighten the hearts of all. May I forgive them with the fullness of love, that I become a servant of God, a disciple of the master." Otherwise, it is like milking a very nice cow for excellent milk. If one drop of lemon falls in, the whole milk is spoiled. You have milked the cow of wisdom, Kāmadhenu. Your wisdom is that cow. But one doubt, like one drop of lemon, spoils everything. All is lost. It is very important that we come to clarity. It is not about meditating for five whole hours. That is not good; you are being lazy. Could you imagine spending five hours helping a poor person build their house, or washing someone’s car? That would be more fruitful than just closing your eyes and dreaming. There is a time for meditation, a time for āsanas, a time for prāṇāyāma, a time for kriyās, a time for sevā, and time for yourself to relax, time for eating. That is called yoga in daily life. The prāṇāyāma we learned was a prāṇāyāma of spirituality. When an aspirant continues to practice selfless service and dies, that soul will depart like a light. Then, without your calling, like a moth comes to a light, souls will come to you and follow towards the light—towards wisdom, liberation, or a return to a good life. One negative thought, one negative word, is a poison for us. The prāṇāyāma and kriyās we are doing are awakening our Self. That is why the soul, when it leaves this material world very consciously and aware, asks the Gurudeva, or searches, "Where is that?" Therefore, Mahāprabhujī said, "Nice bhajan." And sūtra is something very important. You should remember this word. Sūtra means where your attention is at all times. A mother gives birth to a baby. The baby is only a few days or weeks old. She has to go shopping, and the baby is at home with a babysitter. But the mother’s feeling is towards the baby. She wants to return home as soon as possible. Her mind quickly thinks of the child. She asks the babysitter, "Did the baby cry?" The babysitter says, "No, he is sleeping." The mother goes and looks under the cloth and says, "Oh, he is sleeping." Or a cow: the cow is grazing in the field, but she returns to her calf, calling "meh," and the calf answers "meh." You see the connection, the love. That is a mother’s concentration, a mother’s awareness towards the child. The bird in the nest with eggs does not fly far away. Only one of the couple goes to bring food. If another bird approaches, she flies back to sit on the nest. Every creature—tiger, lion, all animals—has this. That is called śruti (attentiveness). Where your śruti is, there your soul goes. Your Surat (attention) pulls your soul. So when we give up this physical body, at that time, where is your Surat going? There your soul will go, and it will incarnate again in that kind of body—whether animal, bird, or human. So śruta is a great word. Sṛtta is, you could say, awareness, consciousness, your feeling of love. Your feeling is there all the time. We have to create this Sūtra. In prāṇāyāma, when we practice, we must have one aim, and that awakens through our Sūryanāḍī. The Sūryanāḍī draws the attention of the Candranāḍī, and both come to the Maṇipūra Chakra. When Kuṇḍalinī is awakening, in reality you will know and feel that the Kuṇḍalinī awakens in the Maṇipūra Chakra. Yet you are searching in the Mūlādhāra. "Oh, my master, for so many years you kept me in darkness." It is like the story of the elderly woman who lost a needle. She lost it in her sleeping room but was searching outside in the garden. A neighbor came and asked, "Can I help? What are you searching for?" She said, "I lost my needle." He looked and looked but didn’t find it. He asked, "Can you tell me exactly where you lost it?" She replied, "In my sleeping room." "Oh, Grandmother! You lost it in the sleeping room and are searching in the garden. How will you find it there?" Similarly, the Kuṇḍalinī awakening is in Maṇipūra, but you are searching in the Mūlādhāra. The Mūlādhāra influences your Maṇipūra with darkness and many other karmas. We have to purify that. The source of water is deep underground. That nectar awakens in the Maṇipūra Chakra. Iḍā and Piṅgalā are very important. From Iḍā and Piṅgalā comes the Maṇipūra. From Maṇipūra, our journey begins upward. Below the Maṇipūra Chakra, our journey descends to lower life. So when you practice Kriyā, you are also searching somewhere. Prāṇāyāma is that science. Sūrta is very good. There is a nice bhajan about Sūratā; I will tell you next time. Now, many people are waiting; my bus is going, my train is going. Some said, "My wife is waiting at home." Some said, "My husband is waiting. If I do not come home, my husband will drink and drink—not chai, but some yellow water." I wish you a good journey. You should listen to Swāmījī TV every day, as we will continue this subject. It is not ending; it is a long subject. Swar Yoga will also come, which I will explain. We are writing our Prāṇāyāma and Swar Yoga book. Our dear Rādhājī in Vienna would like to write, but she has many duties. This time, I will bring nice chocolate for her and speak nicely. How was the Rādhā lecture? She said, "Oh, wonderful. Should we not make a book out of it?" She will smile and say, "Okay." Anyway, I wish you a very good journey. Go home safely. Drive carefully. Blessings for Guru Pūrṇimā. We are having a celebration for Guru Pūrṇimā today. One Guru Pūrṇimā will be in Strilky, and on the full moon Guru Pūrṇimā we will be in Jadan. We can only make a program, but Mahāprabhujī is in his hands. In the name of Alakhpurījī, Mahāprabhujī, and Gurujī Devpurījī, from the Alakhpurījī Siddha Pīṭha Paramparā, I send you blessings for Guru Pūrṇimā. Oṁ Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlaṁ Guru Mūrtiḥ, Pūjā Mūlaṁ Guru Padam, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Alakhpurījī Mahādevatī, Devadhī Dev, Deveśwar Mahādevatī Satguru Swāmī Madhavānandajī Bhagwānkī, Dīp Nārāyaṇ Bhagwānkī, Oṁ Śānti Ari Oṁ.