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Thank you, sister Sanjeevani, for your name and its meaning. The name Sanjeevani is known to some. In Indian tradition, it is not merely a custom but a ceremony, a prayer, and a wish that our activities, whatever we begin, should be successful. For that, we pray first and then begin, so that it becomes successful. Every religion, I think, has certain prayers to the Almighty for success and blessing. We have ours. First, we adore, pray, remember, and worship in one sentence. The first is God Śrī Gaṇeśa. Gaṇeśa, Gaṇeśa, Gaṇ iśa—He is the God of all, the God of the Gods. The first worshipped is Śrī Gaṇeśa. If we remember Gaṇeśa, all our wishes will be fulfilled. If we have a negative wish, then Gaṇeśa will fulfill it by ensuring you do not do the negative act; He will protect you. Your brain will change. When we do something negative or bad, Gaṇeśa will not let our words and thoughts go further to negatively attack someone. There will be a barrier of protection—Gaṇeśa. So first we say Śrī Gaṇeśa. The story of Gaṇeśajī is long. There is a form of Gaṇeśa with the head of an elephant, which signifies another capacity or capital. Gaṇeśa is not merely the form we see; He is the protector of the entire universe. The elephant is a very ancient animal on our earth. When you see an elephant coming towards you as you cross its path—you going this side, it going that side—it is considered good luck, very good luck, but not in the wild forest. When an elephant comes, you should give it respect from a distance. Then we said the prayer, a request to receive the blessing of our master—yours, mine, etc. Guru Brahma, Guru Viṣṇu, Gurudevo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. This is a mantra. All these three deities or gods—Brahmā, Viṣṇu, Śiva. Śiva is the first creator. Śiva has no father, no mother. He manifested Himself—Ananta Brahmāṇḍa, the endless universe. Nothing was there, just dark blue space, neither moon nor sun, etc. Everything was created afterward. So there are billions of yugas, centuries upon centuries: Satya Yuga, Dvāpara Yuga, Tretā Yuga, and now we are in Kali Yuga, the iron age. But these four yugas change in one cycle: from east, you go south, west, north, and east—only one circle. How many circles of these yugas have come again? And every time, there are these three principles: Brahmā is the creator, Viṣṇu is the protector, and Śiva is the manifestor. He is manifesting, and He is also dissolving. So, all these three principles are in that one who is the master: Guru Brahma. What does Guru mean? "Gu" means darkness, and "ru" means light. He who leads us from the darkness of ignorance to the light of knowledge, the wisdom—that is the word "guru." It is not the physical form; that is something different. How do you become, let's say, a pilot who takes a Jumbo Jet, very big, and flies for 12, 13, 14 hours continuously, landing exactly like a bird landing in its nest? The bird flies very quickly, comes, has little eggs in the nest, and lands so gently there—not just one centimeter; she moves differently, left or right, otherwise all the eggs will fall down. So, the best pilot is the birds. They have learned how the bird lands. We will see exactly how the bird lands: first going a little down, but then up, and her tail comes down, and she lands so softly. So the airplane comes down, but at the time of landing, it's like that—the first back wheels, and then that one. Sorry, there is still some cold air. Anyhow, now there is this little young man sitting, and he decides to become a pilot. At present, he cannot. But he decided to do it, and he will do it, and he will become a pilot, and he will become the best pilot. He is the same person, the same name, the same body, the same brain; everything is the same person. But how do we call him a pilot? He said, "Okay, I can also take off a guard." Sit in the cockpit and say, "Now fly." No, no, please, no, no, no. Yes, and those who have mastery, that's called a master pilot. A pilot smoothly takes off like a bird flying and lands exactly centimeter to centimeter, comfortably. And people like us, we say, "Thanks to God." Previously, people always said thanks to the pilot, but nowadays it's different. So now I'm giving you the definition of the master, the guru, and the disciples and others. The body is the same: hair color, eye color, skin color, everything. You are the same, but you are the pilot and the other is not. Or one is a surgeon or doctor. Okay, lie down on the table in the operation theatre. Give little reaction. You are in an ānanda samādhi, bless you, and the doctor comes and cuts the stomach. If you are standing there nearby and doing the operation on your father, cutting everything... But he is the surgeon; he is a doctor. He knows what he is doing, how he is doing it, and how he will again close everything and clean it. After bringing your father to health and goodness, everything is done well. So that is knowledge; that is a guru; that is the guru. So when I come to the satsaṅg, I come to the stage, I want to talk. Mentally, I pray to my master, to Gaṇeśa, Devapurījī, Mahāprabhujī, Alagpurījī, our holy Gurujī. There are certain places in the body: the heart, the place of the Guru, the heart, the Lord, Gurudev. "Please be in my heart. Vocal cords, please. This is Saraswatī, the words, the speaking. Please sit in my vocal cords. And in the Sahasrāra Chakra in the head, Lord, give me that knowledge, give me that strength. Speak yourself within me. Take my body as only the instrument." Then you will see that your talk, your thing, everything will be very successful and very nice, because it is someone else talking in you. Otherwise, I will say, "Ladies and gentlemen, today is a beautiful day. I am very happy you are all here. I welcome you." That is different. How many years have you known me? Twenty-five, thank you. How many years do you know? Forty-three, yes. Did you ever see me reading and talking? It goes from itself, all subject, but it's not me who is talking. I am only media; I am only an instrument. It is He who is leading everything. Like the supreme God, He is the giver, the guider, the protector, and we pray to that. Therefore, it is said in the mantra, "Gurur Brahma," which means he who removes the darkness of ignorance and gives the light of knowledge. That means Brahmā means creating—creating in you, creativity, mentally, for your duties, for your job, for whatever you want to do. This is a Brahmā who is creating that in you. Guru Viṣṇu: Viṣṇu is that which we call the God who is protecting. He is in our body—not that Viṣṇu is somewhere sitting in an ocean or somewhere. This is our some kind of image, but Viṣṇu is within you. Brahmā is here. Viṣṇu is a protector; He is protecting us from all negatives. And Śiva is the liberator. It's called Sarjan Hara and Visarjan Hara. Sarjan Hara—not Sarjan as a doctor, but it's a good name, a Sarjan, doctor. Sarjan Hara: He is creating again, makes the whole body again in order. And Viśarjan Hara: He who will let it go—Hari Om Tārasat. So, sṛṣṭi, sthiti, and saṃhāra—this is the principle called Śiva. So, Brahmā is giving us creativity, our thoughts, everything. And when you don't follow and you are doing something wrong, don't blame the Gurudev, don't blame Brahmā. So then, what kind of title do we give? Guru Brahma, Guru Viṣṇu, Gurudevo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. He is that, the highest; this is declared by the whole universal divinities, gods. So what to do? Dhyānamūlaṁ Gurumūrti. Meditate, follow the Gurudev. It means dhyāna, awareness. With your awareness, listen. Don't forget, or just sleep. Concentration. With concentration, be aware of each and every word. That is for you, as meditation, to be successful. Dhyānamūlaṁ gurumūrti, pūjāmūlaṁ gurupādam. And therefore we thank; we are thankful to that which gives us that knowledge. Mantramūlaṁ guruvākyam. And therefore, the best mantra, what you want to have, is to follow the words, the instructions of the guru. There is a co-pilot and the learning pilot. Now the learning pilot is taking off, but that co-pilot is watching very carefully that this learner doesn't make a mistake. If he makes a mistake, then it is both Hare Om Tat Sat. And so it means that the master is the one who is always observing, warning, and giving you the correct instructions. So guruvākya: follow the instruction or the words of the master. If the co-pilot says, "Press that button," then you will press that button. Similarly, I am just comparing that to give you an understanding of what is a master. So, mantramūlaṁ guruvākyam: the best mantra, best instruction, is the words of the co-pilot or co-driver, etc. Similarly, is that master, mantra? Mokṣamūlaṁ gurukṛpā. And therefore, it is said, the liberation. What means liberation? There are two. One is that you die and you will come again back, so birth and death. This is a cycle everywhere. So that mother and that father, they pray to the Almighty, say to God, Lord, Allah, whatever they are saying, who has no form. So that father and mother say, "Which soul will come in the womb of my wife?" Or the womb of my mother herself, she will say. That child will have now; this soul has only one birth. Then there will be no more birth, because through my teachings, through my instructions and love to the child, the child gives such instruction that my child will become a Brahmajñānī or will go to the supreme highest level of the Consciousness or to God. There is no heaven and there is no hell, because if it is a heaven, then there must not be a hell at all, or if there is a hell, then there must not be the heaven. So heaven is a quarter, hell is a quarter. But that soul wants to come to the Ānanda, the endless. All heaven and hell in one, everything in that one universe. And we want to liberate all. It means this soul will not come back to any kind of life. It is not that it will only come back to human life. No, it can go to any creature. Karma is the destiny, and destiny is that path which is leading us according to our wish. Which path are we going? So one is going to Atlanta, another is going to New York, another is going to Toronto, and another is going to Chicago. And when they come back, they will come again here in our ashram, Alachandria. So when we leave our body, and the soul is going, it has different destinations. But Bhagavān Kṛṣṇa said, "You have different paths, but the same destination." Ultimately, it's only one: I am there. All of you will be there, coming to me. So again we come back to that point. But this other way: birth and death, birth and death. And we know, yesterday we spoke, how many difficulties this soul is in, in the astral world. There is no one who can hear you. No one can see you. No one can tell you, "I am sorry for you," or "I'm happy for you." We don't know through which situation that soul has to go through. You can say torturing, or you can say escort. Like a president is coming, how many escorts are there, taking him very safely to the White House? Yes. So similarly, when you have good luck, dharma, good done, then your soul is escorted to the Brahmaloka, safety. Or there is no one, and you are suffering in different ways: animals attacking you, humans attacking you, many, many different things. So it is a—who is suffering? Not a body. The body is only the medium. When the soul is not in the body, the prāṇa is not there. The body, animals can eat in any way. You can burn it, you can bury it, everything. On the other hand, the body is not everything. But everything is nothing for us without the body. And in this body, we can do it, whatever we want to do. You can become a farmer, you can become a lawyer, you can become a businessman, or you can become a pilot, or you can become a horse rider. What do you wish? Which direction will you go? That instruction, that knowledge, will be given to us. So finally, it is said that the mother tells, when she comes, she knows that now the divine light has come into her body. And she's praying, praying, talking with good words, with good feelings. So the teachings are coming from the beginning. And before that is your destiny, which means good karma that you are coming into. God sends you as a soul, as a human, and God gave you everything. Now God said, "Okay, I gave you everything. Now it is in your hands." If you do good, you will come there. If you do bad, again you go back. So we are on the border of this. So mokṣamūlaṁ gurukṛpā. So, how to get mokṣa? By the mercy, by the mercy of the blessing of the Gurudev—words, or the mercy and love and knowledge of the co-pilot giving you the instruction and letting you fly the jumbo, a far distance, comfortably. You are managing everything when there is big turbulence, but neither you are nervous nor the co-pilot. Smoothly, comfortably, it leads you there where you should go. And that is called the last destination, Brahmaloka. Then this all doesn't come anymore to this mortal world, to this coming. But what karma we have done, you cannot say that now I am completely… You know, when at your border in America, they come and check everything, how carefully they are taking: "Have you some fruits with you? Some nuts have you with?" Everything, what you should not do. And you say, "No, I have nothing. This." And then sometimes humans can make a mistake. But it comes up: four legs, human. So good brain and nose. And he comes with the four legs and with the tail, he moves like this. And your nose is on your suitcase, and the tail is moving like this. So, there must be something. Similarly, that is called bhāru. So, bhāru is their looking of your karma, what you have done. So, we are afraid of this. We are very afraid of this. We did innocently, but what to do now? So, still there is a time that we do something good. We do good. We should not do bad things to anyone. Therefore, after that mantra, there is a definition. What is a guru? Again, still. So then it is said: Brahmānandaṁ parama-sukhadam kevalaṁ jñāna-mūrtim, Dvandvātītaṁ gagana-sadṛśyaṁ tattvamasyādi-lakṣyam, Ekaṁ nityaṁ vimalam-achalaṁ sarvadhī-sākṣi-bhūtaṁ, Bhāvātītaṁ tri-guṇa-rahitaṁ sadguruṁ taṁ namāmi. Brahmānanda. The Brahman, not Brahmā. Brahman is the endless. And Brahmā is the creator, and Brahman is the highest of the highest. So Brahmānanda. Ānanda means the bliss. Brahmānanda, paramasukham. And that brings, leads, and dissolves into the eternities. Ānanda, blissful. So bliss. We are all longing for the bliss. We say, "Oh, I am so happy and I am blissful," and suddenly you have a stomach ache. Oh God, sometimes the stomach is so terrible. You go to the doctor and get my medicine. Now I am happy, I am blissful. Suddenly, pain in the heart. So there are many, many difficulties still, so body. So we have five different kinds of bodies. This morning we gave Annamaya Kośa, the body of nourishment; Prāṇamaya Kośa, the body of energy; Manomaya Kośa, the mental body; Vijñānamaya Kośa, our knowledge, intellect, etc.; and Ānandamaya Kośa, ānanda. Now there are two kinds of ānanda. Ānanda means happiness, joyful, etc. But one ānanda is temporary. But maybe the fruits of that will come out negative. There are seeds, so there is one seed of the thorny bush, but it is a good seed, nice, looks good. But when it grows, it will become a thorny bush. Why is it a thorny bush? It has its nature, its protection against certain animals. Like, a butterfly is taking the nectar from the flowers, but moving the wings. Why are they moving, and why are their wings so beautiful? And you will see there's, like, an eye, so opening and moving like this. Other creatures have fear; there is a big eye of someone, and it's a... Protection, so different kinds of protection from our karmas, Brahman, and param sukham. Param sukham, ānanda sukham, is that we did good work, we did good things, we are kind, humble to everyone, and, of course, we love all. But what love means is not that you go and hug it. There is sitting a tiger, a wild tiger. We love them. Nice picture you have. But on the real tiger, if you go, though you love, you cannot go and hug. If you go to hug, of course you can hug it twice. So similarly, love means from the heart. Sometimes, some persons are all the time talking or doing something negative. It harms, it does many things, so you keep a distance. Only keep the distance, but we don't hate, we don't do something against. This is the love, which means we all love everyone, but love has its distance or place. Brahmānandam, or that kind of ānanda that is to the supreme, to the highest, we become one. So, brahmānandaṁ parama-sukhadam. So we are coming to the parama sukham. Brahmānandaṁ parama-sukhadam kevalaṁ jñāna-mūrtim. Only the knowledge. The form that is a guru is only that knowledge. It did not say body in this and that: how beautiful it is in black hair, or white hair, or blue hair, or pink hair, etc. No. That knowledge, jñāna, vidyā, and that vidyā is the Saraswatī. And Saraswati is the consort of Brahmā. But at the same time, it's a daughter. So, as Brahmā's faithful is not that, as we say, like a wife. But this has a principle: when Brahmā is there, they need the knowledge. And knowledge is the Lakṣmī. And that knowledge is born out of that Brahmā—His brain, His, and therefore He is a daughter, as a, is faithful. But these are the symbols, not like we understand now, the mortal body, physical bodies. There is a different gender, male and female, but this is only here. In the soul, there is no difference, finished. Male or female, there is no difference, only that one soul. And karmic, the soul goes where? It is Brahmā's, Brahmā's work. So it's okay in which body you are going. Ātmā is equal. Some people said, or in some beliefs said, that women have no soul. Men have a soul; women have no soul. So then how do they live? How do you live? Ask them. They have hunger, they have thirst, they have pain, they have everything exactly like a man has. So we have to accept oneness. And so the soul is going, but yes, the destiny. One's destiny is, the soul goes to the agile lion, another goes to the tiger, another goes to the snake, another goes to the other animals, etc., etc., etc. And we have to live in that prison of the body. We are in that prison of the body, and in that prison, we have to get the treatment. And which treatment will be, that is according to your karmas or my karmas or this. So, that Saraswati, the place of the Saraswati, is in the throat: Viśuddhi Chakra. When you read this book, "Our Viśuddhi Chakras," there is Gurujī's divine book, etc. So, when we talk about Kuṇḍalinī and Cakras, that is what we call the science of Yoga. And that is the highest science from the Brahmalokas at that time. First, from Satyalokas, the yogīs have declared everything that we call science. Science means it has some sense, but that sense we have forgotten, and therefore we call it research. So it was there, but we are researching. You lost. Now we are searching for where it is. So that yogīs, or that divine, they have given to the human body all kinds of capacities. God has given all His treasure to humans. But when God gave that soul in the body and gave everything, "My son, my daughter, I give you everything now, all my treasure, everything. You are free. Enjoy and do all accordingly. Will you follow? Say, 'Yes, father, yes.' Father, it will be difficult. Say, 'No,' but you will be the higher, and you will be liberated. OK, God." And when God gave everything, then the son became against. "I will kill you now." So he's hiding. He's running. And there are many, many stories that even the God, the father, is against the son, like Hiraṇyakaśipu and Prahlāda. So there are many stories, but still you have to be strong. If you are, as Jesus said, "Father, I cannot, I cannot, and I don't want." But father said, "My son, I trust in you, and I know you will do it." And you know, we are worshiping. So, you have those capacities, but we were against God. But after giving everything, what did they do? They crucified him. Everyone, even Krishna had a very hard time. Finally, he was killed. Rama, many, many others. So it's not easy. We have decorated him, we recognized him, and we love and worship him in that way. So that God gave all the treasures in the human body and the major power. All is where the chakras are, and best, the main chakras: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, and Sahasrāra. Along the whole spinal column, and from the reptilian, slowly, slowly, God gave this body. And there we were walking, but still our head was down, four legs, the animals. But slowly, the human's spine became straight, and you became your head. And now you have everywhere over visions of all. God gave you eyes, all jñānendriyas, so that through the jñānendriyas you can give justice. So there is a Viśuddhi cakra, which is Brahmā and Sarasvatī. So, in India, when someone is the best singer, the best voice in this vocal court, we call that in his throat is residing Saraswati. Yes or no, Dr. Saab? Yes, sir. That is, in his throat, Sarasvatī is speaking. So, in that vocal code of that person who has a good voice and good talking, it is called Sarasvatī sitting there. Saraswati is knowledge. She, the knowledge, is the Sarasvatī who is giving. In her hand is, at all times, a holy book. At all times. Though she is the lord of wisdom, the god of the gods, the goddess of knowledge, Saraswati, still she has a book in her hand. Because the knowledge is endless, endless. That holy book, or whatever you read, every day you read on the same page, you will get new knowledge. Inspiration will come. It is Saraswatī who is sitting here, and she is talking through the medium of my throat, or your throat, or another singer's throat. That is called the awakening of the Viśuddhi Chakra and the heart chakra, etc., etc. Brahmānandaṁ parama-sukhadam, and that gives the happiness, the bliss to all and himself. Kevalaṁ jñāna-mūrti, and that is only that knowledge, nothing else. The embodiment of the wisdom, the embodiment of that knowledge. That's only one, everlasting, vimal, without any spot. Kevalaṁ jñāna-mūrtim, and that is the embodiment of the knowledge, the jñāna. Brahmānandaṁ parama-sukhadam kevalaṁ jñāna-mūrtim, Dvandvātītaṁ gagana-sadṛśyaṁ tamasah parastāt. Above this all darkness, above this all fighting, these complications, and jealousy, and hate, and this, all above, and that's only like a sky. Voh Gurudev hai, tasmai Śrī Gurave namaḥ. And so within you is the Guru. Your Guru is within, but you are sleeping. So wake up and come to the knowledge. So Manomaya Kośa. Annamaya Kośa is the body of nourishment. Prāṇamaya Kośa, the energy, good energy, negative energy, and energy can change. When you are angry, your energy is very dangerous. But your anger is a fire. And that fire is awakened in you, and that fire burns you, not others. You may be angry at someone, but all the best tissues in your body are killed, burnt—your heart, many things. So, an angry person, an angry person is that, Gurujī said, that on your door all will be stolen. And who is that? The anger. Your anger has stolen everything at the door. You couldn't bring insight. Hate, jealousy, etc.—this negative energy is also hidden in us. So it is said, inside there is a heaven and a hell. The good qualities and bad qualities are within our self. Jñāna-mūrti kevalam, jñāna-mūrtim dvandātītam, gaganasadṛśyam, tasmād ayaṁ lakṣyam. And that is everyone's destination. Ekam nityam vimalāchalam. That is only one. We all want to come to one God. All we are saying is my God, your God, their God, but in reality, there is only one God. God. There are humans. Humans are in America, humans are in Mexico, humans are in Africa, humans are in Japan, in the Middle East, etc. Everywhere are humans. One is higher, one is lower, one is two meters high, one is one meter seventy, one is one meter sixty, etc. One has brown skin, one has slightly darker skin, one has yellow skin. That is skin. Everyone has the same blood color. We like this, we go more deeper and deeper, we are one. Same feelings, same feeling of the love. That's it. Same feeling of the taste. Everything is. It doesn't matter if it is humans or animals. Everyone has a hunger. Everyone has a thirst. So look within that one, and so it is similar: all God. What we said, it is just our accepting, and we are adoring according to that. We pray in that way, but finally it is only one God. Paramānandaṁ parama śukadam kevalaṁ jñāna-mūrti dvandātītaṁ gagana sadṛśyaṁ tasmāsyādi lakṣaṇam all like one sky, ekaṁ nityaṁ vimalāchalaṁ sarvaddhi sākṣibhūtaṁ bhavātītaṁ triguṇarahitaṁ satgurutam namāmyaḥ. It's a beautiful mantra to understand the Gurudev. So, gurus, you are all sitting here, so many gurus. I am very, so happy today, so many gurus. But the difference between Satguru, guru, or your guru, there is one example. There is one candle burning, it is lighted. And this candle is not lighted. So the candle, which is burning with a beautiful light, is the awakened master. The other one is still not. So this candle we bring to the other flame, and we light it from this flame. Now both candles have the same qualities, the same master. There are three flames there. One is wax, the other is some kind of oil, but the color is the same. Or you can have an oil lamp, a ghee lamp, or a wood lamp. What is burning? The natural fire is all; the flame has the same color. But one is not burning, not lighted. That is there. You have the capacity to give light, but there was no knowledge, blessing, or mantra, so you are in darkness. And when you become that candle that is burning, then your ego and your selfishness go down. So it is said, below the lamp, below the candle is darkness. This candle is giving the light, but in itself, below, is the dark. And it is said that oil, your energy, is burning to give light to others. And so the master's work is only to bless you, to give you. That's it. Disciples, they can give praṇām, salutations. But that master who is saying, "Give me this, give me this, and that," that is a different master. That we will have next time. So, understand, awake within thyself that you are the Self. I am, I am the Brahman. So tomorrow we will continue. Wish you all the best, and good evening. All are Om. Dīp Nayan Bhagavān Kī. Niveśvara Mahādeva. Satguru Swāmī Madhavānandajī Bhagavān Kī. Satya Sanātana Dharma.