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Siddhīp Nārāyaṇa Bhagavān Kī, Devādhi Dev, Deveśvara Mahādeva Kī, Satguru Svāmī Madhavānandjī Bhagavān Kī, Alagpurījī Mahādeva Kī, welcome. It is nice to see you. Today is nice and warm, so please open the windows. Yes, thank you. The air is coming now. It is very difficult to explain exactly what prāṇa is. Oxygen is not prāṇa. If not this, then prāṇa is life. But oxygen is also life. No oxygen, no life. Yet, oxygen is different and prāṇa is different. There is a question: Is the soul the prāṇa, or is the prāṇa the soul? When the soul goes out of the body, it travels in the astral world. The body is declared dead when the prāṇa goes out. Prāṇa remains in the astral body, in the astral world, and the body is declared a dead body. So, without prāṇa, the soul cannot stay in the body. Or, the prāṇa cannot stay in the body without the soul. These two are very close to each other. They may be one within the other, or they are different. When one dies—it doesn’t matter which creature, even a tree—we chip off the tree, and after some minutes, half an hour, or one hour, the leaves become very soft and hanging. It is said, murjanā. Murjanā means dying. So, when the prāṇa is gone, it is said, "This one has died." Whether creatures from the water, flying creatures, birds, or humans, the prāṇa is gone. And when the prāṇa is gone, where does it go? It goes very far. When you are deep in the river, you bathe, and you cannot dive twice in that same water. In the river, you cannot bathe twice in the same water. When we dip deep in the water and come out, and again we will dip in, that water we first dipped in is already gone. Now different water has come. Similarly, when the prāṇa goes out of the body, you cannot get that same prāṇa back again. It is gone. It can happen that prāṇa comes back, but it is different prāṇa. Now, prāṇa is prāṇa; there are not two prāṇas. But that presence is gone. The soul also, when it goes out of the body, and people ask about someone—"My dear one died, grandmother, grandfather, mother, father, child, your cat, your dog, your bird, partner"—when we have attachment, we are sad and try to catch that soul, but we cannot. It goes at a very high speed, goes away. So if you ask, "Where is that one?" It is not here anymore; it is gone. It will remain with us in memory, in feeling. So, between the soul that has passed and the soul here in this world, the connection remains through memory. Memory means we see the person’s face, the body, the way of living, everything. That connects us through that prāṇa, our prāṇa and others. So, prāṇa is like the sky—omniscient, omnipresent—but the soul is moving. Therefore, though the soul is far somewhere, it is in that space. And it is the same space where the soul is. We are also in the same space, and our soul is also in the same space. The question is one of distance, and distance exists because of the individual particle, but prāṇa is equal. Our body rejects that prāṇa and dies, and the soul also separates and goes out. Now, when we go to the prāṇāyāma practice—three or four days before, and I think yesterday also we did one prāṇāyāma practice—there is the resonance of the prāṇa in the brain. We practiced the nāda, the sound, from the navel, Maṇipūra Chakra, to Sahasrāra Chakra. That resonance you can also explain as prāṇa. Now, the resonance, even what I am speaking now, if there is no prāṇa, it cannot expand in this space. It will not come there. So, our prāṇa and your prāṇa, my prāṇa and your prāṇa, it doesn’t matter where you are. It is stored in our brain. The root is in the navel, and the channels are in the whole body, especially in the chakras from Maṇipūra till Sahasrāra. That resonance goes far, but this resonance has limitations for our ears, for the physical body. Otherwise, continuously, that soul which has gone out of the body, and you are crying or you are sad—both states are our condition. If we are very sad, or we pray to God that this soul should be liberated... If we cry too much and are too sad, somehow we are blocking that soul. And if we pray and give freedom, there goes our good prāṇa. The soul will depart and find a path according to its destiny. You want to go in one direction, but you miss the access on the highway and turn to the other direction. Similarly, the soul goes straight, but then destiny leads to the other axis. That prāṇa cannot change the direction of the soul. But we send our prayers, our energy, through our prāṇa, through our mental connection, telepathy, and we give freedom to the soul. We cannot change the destiny of the soul, but we can do something, and that is to give the freedom. Through that, our prayers definitely change the situation of the path in the astral world for our soul. As many things we do and change here, that becomes for us an astral body, like a jungle. One king became a saint, a sādhu. He was also nearby in Ujjain, where we were. Ujjain, where we were this year in the Kumbh Melā, is one of the most spiritual cities. It is very mysterious. When you have doubts, feelings that some of your ancestors cannot get liberation, and it is disturbing you, in Ujjain you can liberate them—that soul and thyself. You saw the Kumbh Melā through our videos? Our dear Muktānand made a beautiful video from the Kumbh Melā. It was in summer, so that was good. Hot, but good. Prayag and Haridwar are so cold, and all the Europeans come with the flu, all coughing. So winter is not so good. Personally, I enjoyed the summer. You could move freely, sit freely in the area, open air. We didn’t need any fire, dhūnī. Everything was good. Our camp was nice. We had our camp there. It was not a permanent organized air-conditioned or water-cooled or fan-cooled structure. It was a temporary hut built when the Kumbh Melā was finished. On the 22nd, we departed, and in three days the whole camp was dissolved, dismantled. In ten days, the farmers were already working to make their polāo. There, I didn’t think so much about Ujjain. Also, the best tantrik goes there. This is called the vikṣepa. And vikṣepa is this coming through the telephone, so I put it off. So many great personalities were there. A great Kāvīkalī Dās, whom you know, was also there. That’s called Kalperu. Kalperu is a guard of Śiva, Mahākāla. He is really a guard. That guard, till now, still has the position of a king. He is a king. There is a temple, a statue, and it is said no king can sleep in Ujjain. If that king sleeps there, he will die in the night, because only the Kalberu is the king there. Or that king who comes there surrendered to him and says, "I am not a king. Tonight, you are the king," he will be okay. It is not blind belief. There are certain things, yes. So they asked me to come to the Kalberu and have a meeting with him—darśana, meeting, seeing. There is a queue two kilometers long, just to come for three seconds to see the statue. But Mahāprabhujī organized it always, so I had a very VIP access. They did not let go at that time, even the ministers. The gate was closed, the police were there, and I wanted to drive my car in. The police stopped me. I said, "Don’t stop, open the door." He said, "No, sir, you can’t." I said, "I didn’t ask you to say yes or no. I said open the gate." You can’t imagine, Umāpurī was with me, no? The police were running, and they opened the gate. My car went to the temple. There the police went and guided me directly to the altar. There was a priest, a very kind priest. I was sitting in the temple where the statue is, about one and a half meters away. Of course, I sat on one side so people could have darśana. Now, why am I telling so much about prāṇa and this? Don’t think that Swamiji has forgotten the subject. I’m not so old still. Why am I telling you all this? Because this statue drinks alcohol. Of course, I didn’t bring him alcohol, and he didn’t offer me any. People have to bring one bottle of alcohol, but not an open one—sealed. Otherwise, he will not drink. It is a stone statue. This is what I want to tell you. It is a beautiful, very old statue of Mahākāla Mahādeva. This statue has an open mouth, lips about two or two and a half centimeters open, and eyes very deep inside, hollow. But if you look for ten minutes, you see beautiful energy, a light—not electric light, not physical light. The priest was sitting. He opened the new bottle, and there is a plate. The alcohol is poured into that plate. With his right hand, he holds it to the statue’s mouth. You will not believe, within two or three seconds, all is gone. It has been researched by the British regime. Many scientists, many engineers dug everything down. Nowhere is the smell of the alcohol. It is not wet at all. There is no pipe there. Only this statue. So, per day during the Kumbh Melā, there are about 200,000 people. And still, the Kalberu is not drunk. Oh God! One day again I went there at 9 or 10 o’clock at night. I thought now he will be very tired—it’s a statue. The priest gave me the mālā, he gave me the shawl from the statue, and the prasāda. That’s it. Once a year, there is his procession. There is another story. One king was always fighting, one kingdom against another. This one big kingdom was strong, very wealthy, but that king was losing his war. So at home, in the evening, that king prayed to Kalberu: "God, Kalberu, I have no more strength to fight, but I want to win. You save my life. I give you my kingdom; you will be the king, and you will fight." In a dream, Beru came to him and said, "You will be the winner. I will fight." And he was the winner. So that king came to the temple and gave all his ornaments, his crown, everything to Kālberu, and he put his crown on him. He said, "Now you are the king, and I am your servant." Now, once a year, the procession goes through the city, and officially the government, the Indian army with 51 soldiers, gives the salute. All the jewelry, worth millions, goes with it—the shoes and all—and then comes back. He has a kingly life, royal life. There are about 45 servants who prepare morning food, clean everything that the king needs from morning till evening in the name of Mahākalpa Beru. All these servants are paid by the government. All this jewelry, respectfully with the guards and escort, again goes to the treasure in that kingdom. Now it seems, maybe some people say it’s a stupid play, but when you are there, you feel it is still living. That kind of prāṇa—it is that prāṇa, and that prāṇa we cannot understand, we cannot explain. Physically, it is something in the other air. When such a prāṇa develops through prāṇāyāma, mantra, meditation, and the Mahāguru Dev Kṛpā, that success is that Gurudev’s kṛpā. Surrender. That king surrendered everything, and even now he surrendered. So he is that king. If you have any wish, you go there; I’m sure you will feel relief. But you should go with belief in the heart. If you want, I will go with you. So I said to them, I said, "Kalberu, I said, ’Hey Mahā Kalberu, please bless all my bhaktas around the whole world.’" So you have already received blessings. Bhaktas should get all blessings and protection, and negative people should clear the path. I want to go to Ujjain for one week, ten days, to stay there and visit all these miraculous historical places. Would you like someone to come? Yes, we will go, we will go. Not this year, in one and a half years or something, we will have a proper guide who will explain. The Mahākāla Temple, I was there two, three times inside, and one day I was angry with the priests and the call. Mahākāla Śiva, I was angry. I went in the temple and I said to Mahākāla Śiva, "Today I am Darudra," Thunder Pharaoh, Śiva. I was angry. The priest said, "Why, why, why, Swamiji?" "Don’t talk to me," I said. And I left, so I have to go back and say, "Śivajī, sorry." So I have to go back, but Śiva was not angry. Śivajī said, "Oh, they are our children," so he took me as his child. Sometimes, my name is Mahesh Faranani, Mahesh. So sometimes, all this was in my favor—Kalberu and this Beru and that Beru, all was best. And there, many tantric siddhas. Even till that, dead bodies lying there, they brought for burning. This tantric, he just made like this, and the dead body stood up. He said, "Sit down," and he was sitting like this. What he speaks, I don’t know, but others were so... When the dead body stands up, our heart is very weak. So, like this, there are people who are not doing it purposely. That is called Kālarātri. Kal means the dead, or something. That night is for the tantrics. Don’t go that side. But there were great kings, spiritual kings, great spiritual saints, beautiful. So we shall go one day, and you will find something. Of course, everything is coming from Mahāprabhujī, from Devpurījī, and after that, the Mahākāla Beru and Mahākāleśvara Mahādeva. Having his darśana, this holy, so much prāṇa—only those who have pure thoughts and a pure heart, otherwise not. Then we went to all our pilgrimages, all our ashrams. And then Mahākāla Śiva sent me to Alakpurījī, which was my great wish for all of you and for me. Our Dr. Shanti researched about Alakpurījī for 12 years. It is called the place, the kingdom of Alakpurījī, from the Satya Yuga time, and Kubera, and like this. So there is a lot written about this—Alaknandā. So we found the cave where sometimes Alakpurījī was there. Now he is in the current śarīra, the astral body. I had the opportunity; two nights I slept in that cave of Ālapurījī. Only I asked him, because I am being as a successor of the holy seat of the Ālapurījī. It was a great, great experience. About ten people were with me. They also had tents around somewhere. And there you could feel the prāṇa. Now, which prāṇa is that? Prāṇa, apāna, samāna, udāna, vyāna. Is this, is that? Is this with the left nostril, the right nostril, both nostrils, or no nostril? Is that prāṇa? The whole mountain is living. There is speaking. All these trees are speaking. This tree has immense prāṇa. That is life. And life means life will never die. The soul will dissolve. Who is liberated is the soul. We liberate the soul, not the prāṇa. Prāṇa is ātmā. Ātmā is everywhere, omnipresent. So our prāṇāyāma techniques, which you do systematically for two and a half years or three years practice, and after that you do the next step—that is further prāṇāyāma, and that’s called Svara Yoga. Svara means these three channels: Iḍā, Piṅgalā, Suṣumnā. Everything is monitored by these three nāḍīs, and balancing these three nāḍīs is the Vajra Nāḍī. Therefore, then you come to the higher level of the prāṇa, and that is where then it comes that, you know, when you will pass away, or you can stop—that you will not go away. Yes. It means Mṛtyuñjaya. You know? Mahā Mṛtyuñjaya Mantra. So Mahā Mṛtyu, that you conquer death. You extend your prāṇa, and no one can stop your prāṇa. Or if something can be disturbed, but not that prāṇa. So let our prāṇa purify and connect to that Cosmic Prāṇa. That is the Yoga. The other is torturing your body up and down, but this is also good. We have to go through the body, and this body you will carry with you, because you will leave all material out. When you juice out the carrot, you put it in the juicer, you suck only the juice, and the rest remains here. And then you filter that juice. Similarly, these are the five elements. They merge with each other, and this earth element remains in the earth, fire in fire, air in air, and the pure quality within this is our prāṇa, and that we should achieve. You will get it if you practice. So prāṇāyāma, we go through prāṇāyāma. This is a path. The body is nothing, but everything. It is nothing without the body, so purification begins with the body. If the body is not pure, then your thoughts are not pure, your vṛtti is not pure, then you find a mistake in others. It is like a doctor who drinks alcohol and tells the patient not to drink alcohol. So you do the same mistake, but you blame others. This means you hide yourself. You protect yourself to put your karma on others, but you cannot put karma like that. Karma comes back. So prāṇa is the miracle. Yes, yesterday or the day before yesterday, I looked on Facebook. Now, everybody has Facebook, I too. There was one yajña, a fire ceremony. There was one sādhu, about 80 or 90 years, full dress, and for 15 minutes he was sitting half in the fire, lying in this yajña. Yes, half of the yajña place he was lying on it. Not even one of his hairs burned, not his dress burned, and nowhere did he have any blast of the fire. That person has controlled the prāṇa. That is someone. Yes, so there is something like some people. All are not like us. We are experts in listening, and we are very perfect in talking, and that’s all. Eat, drink, and sleep. The rest, we don’t know when it will happen. That’s it. So that prāṇa goes from Ājñā Chakra. That is the third eye. Śivajī’s eyes are straight, but when he opened the third eye, then it turns like this, and that then goes like that. Then Mahākāla is there. So in many places in Ujjain, when you dig earth, you find ash. Because at that time, Śiva appeared and he burned the Kāla. So he said, "I am the Kāla. I am the king of death." So Śiva said, "If you are Kāla, then I am Mahākāla." So never make Śiva angry. It’s not easy to make him angry, but when you do, then it’s no more break. Then your break fell. So our prāṇa, the first step is sāttvic food. In sattvic food, then reduce slowly, slowly, slowly any kind of grains. Maybe in one year, two years. It means eat less and less of the grains: rice, bread, chapatis, samosas, cake, etc. Reduce it in two, three years. Then falahārī means fruits. Falaharī, even not a salad. And those fruits which are ripe, you reduce those also. So it is a practice of some years, but nothing is impossible. So these three prāṇa-nāḍīs, Iḍā, Piṅgalā and Suṣumnā, they create the miracles in our brain centers when we practice techniques exactly, otherwise not. So the soul, when it goes, prāṇa is with it, and the soul has to go find its own way. And "on the way" means according to destiny. There, no one can help us. We can only wish all the best. But how many karmas, how many criticisms, how much blackmailing, how many things we are doing—that is standing in front of us. There is no one to say good or not good. There is no one to whom we can excuse, only thyself, the soul, with all memories, fear, etc. And that karma is the thoughts that you create and that you are thinking. So we will do good karmas. We did many things in ignorance, but now it will come positive and positive. Finally, we have to surrender. Gurudev, śaraṇa tumhārī, chinta merī mitā de. Where are the girls singing? Here are the mics. Let’s go and sing! God bless you. Good. Two days before, also yesterday, I got a message. I saw it, Rajasthan. Holy Mother’s Temple, and this month they go for ceremony on the 11th Monday. There, she has one water pot—the Divine Mother we call Kāleśa. Until yesterday, they put in 200 million liters of water—sorry, 200 thousand liters. But still, that pot is full, not full. There’s a long, long queue. They show thousands of ladies standing with the water pot on their head, and they come and put the water to the Divine Mother. So, everyone who comes has ten seconds, twenty seconds. So constantly, water is pouring in that. But no water is flowing outside anywhere. And you can lift the pot also. So what would you say about that? So there is still something—that is some prāṇa, that is something prāṇa. Of course, I say to Divine Mother, she should have laid waterfalls in the trees. There are many thirsty trees, no? Then people will not believe her. So you can go and see now, still people are doing. So, anyhow, wish you all the best, good afternoon, and I think you are getting some food. In the evening, we will have a Guru Pūrṇimā Satsaṅg, and because more people will come, we will do it at the football place. So, this side, so that when you sit, you are not looking into the sun. And where I will sit, I will look to the sun, but we will hang something. Hari Om. Dīpa Nāma Bhagavān Alakpurījī Mahādeva Madhya Kṛṣṇa Bhagavān Sanātana. Om Śāntiḥ Śāntiḥ. Hari Om.