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Thank you, sister Sanjeevani, for the meaning of your name. The word "Sanjeevani" is known to many. 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 we begin. Every religion has prayers to the Almighty for success and blessings. We first adore, pray, remember, and worship in one sentence: Śrī Gaṇeśa. Gaṇeśa, Gaṇeśa, is the God of all gods. The first worshipped is Śrī Gaṇeśa. If we remember Gaṇeśa, all our wishes will be fulfilled. If we have a negative wish, Gaṇeśa will protect us by ensuring we do not act negatively; he will change our brain. When we think or speak negatively, Gaṇeśa will not let our words and thoughts go further to attack others; there will be a barrier of protection. So first we say Śrī Gaṇeśa. The story of Gaṇeśajī is long. He has the form of an elephant's head, 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 earth. When you see an elephant coming towards you as you cross its path, it is considered good luck, but you must give it respectful distance. Then we said the prayer, a request for the blessing of our master: Guru Brahma, Guru Viṣṇu, Gurudevo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. This mantra encompasses the three deities: Brahmā, Viṣṇu, and Śiva. Śiva is the first creator, manifesting himself without father or mother, creating the endless universe, Anant Brahmāṇḍ. In the beginning, there was only dark blue space—no moon, no sun. Everything was created afterward. There are billions of yugas, centuries upon centuries: Satya Yuga, Dvāpara Yuga, Tretā Yuga, and now we are in Kali Yuga, the iron age. These four yugas form one circle, moving from east to south, west, north, and back to east. Countless such circles have passed. Each time, the three principles remain: Brahmā the creator, Viṣṇu the protector, and Śiva the manifestor who also dissolves. All three principles reside in the one who is the master: Guru Brahma. What does "guru" mean? "Gu" means darkness, and "ru" means light. The guru is he who leads us from the darkness of ignorance to the light of knowledge and wisdom. It is not about a physical form. Consider a pilot flying a jumbo jet for 12, 13, or 14 hours continuously, landing as gently as a bird landing in its nest. The bird approaches its nest with eggs, landing so softly, adjusting left or right to avoid harming them. The pilot learns from the bird. A young man decides to become a pilot. He is the same person, with the same name, body, and brain, but when he gains mastery, we call him a master pilot. He takes off and lands smoothly, centimeter by centimeter. Previously, people thanked the pilot; nowadays it's different. This illustrates the definition of the master, the guru, and the disciples. The body is the same—hair color, eye color, skin color—but one is a pilot and another is not. Similarly, a surgeon operates on your father, knowing exactly what to do, how to cut, and how to close, restoring health. That knowledge, that skill, is the guru. When I come to the satsaṅg, to the stage to speak, I pray mentally to my master, to Gaṇeśa, Devapurījī, Mahāprabhujī, Alagpurījī, our holy Gurujī. There are certain places in the body: the heart, the seat of the Guru, the Lord, Gurudev. I pray, "Please be in my heart." For speech, I pray to Sarasvatī to sit in my vocal cords. And in the Sahasrāra Chakra in the head, I ask the Lord to give me knowledge and strength, to speak within me, to use my body as an instrument. Then you will see that the talk is successful and nice because it is someone else speaking through me. Otherwise, I would simply say, "Ladies and gentlemen, today is a beautiful day. I am happy you are here. I welcome you." How many years have you known me? Twenty-five, forty-three? Have you ever seen me reading and talking? It flows by itself on any subject, but it is not me talking; I am only a medium, an instrument. It is He who is leading—the supreme God, the giver, the guide, the protector. We pray to that. Therefore, the mantra says, "Gurur Brahma," meaning he who removes the darkness of ignorance and gives the light of knowledge. Brahmā means creating—creating in you creativity for your duties, your job, whatever you wish to do. This Brahmā creates that in you. "Guru Viṣṇu": Viṣṇu is the protector, residing within your body, not somewhere sitting in an ocean. Viṣṇu protects us from all negatives. And Śiva is the liberator, called Sarjan Hara and Visarjan Hara. Sarjan Hara creates again, putting the whole body in order. Viśarjan Hara lets it go: Hari Om Tārasat. So, sṛṣṭi (creation), sthiti (preservation), and saṃhāra (dissolution) are the principles of Śiva. Brahmā gives us creativity and thoughts. When you do not follow and do something wrong, do not blame Gurudev or Brahmā. The title we give is: Guru Brahma, Guru Viṣṇu, Gurudevo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. He is the highest, declared by all universal divinities. So what to do? Dhyānamūlaṁ Gurumūrti: meditate, follow Gurudev. Dhyāna means awareness. With awareness, listen with concentration, be aware of each word. That is meditation for success. Dhyāna-mūlaṁ guru-mūrti, pūjā-mūlaṁ guru-pādam: we are thankful for that knowledge. Mantra-mūlam guru-vākyam: the best mantra is to follow the words and instructions of the guru. Consider a co-pilot and a learning pilot. The co-pilot watches carefully so the learner does not make a mistake. If a mistake is made, it is Hare Om Tat Sat. The master is always observing, warning, and giving correct instructions. So, guru-vākya: follow the master's words. If the co-pilot says, "Press that button," you press it. I compare this to help you understand what a master is. Mantra mūlam guru-vākyam: the best instruction is the words of the co-pilot. Similarly, Mokṣa mūlaṁ gurur kṛpā: liberation comes by the mercy and blessing of Gurudev. What is liberation? There are two aspects. One is the cycle of birth and death. A mother and father pray to the Almighty—God, Lord, Allah, the formless—asking which soul will enter the womb. That child, through teachings, instructions, and love, may become a Brahma Jñānī, reaching the supreme level of Consciousness, to God. There is no heaven or hell as separate quarters; the soul seeks Ānanda, the endless, where all is one universe. We want to liberate all, meaning the soul will not return to any kind of life. It is not only human life; it can go to any creature. Karma is destiny, the path leading us according to our wishes. One goes to Atlanta, another to New York, Toronto, or Chicago. When they return, they come to our ashram in Alachandria. When we leave the body, the soul goes to different destinations. But Bhagavān Kṛṣṇa said, "You have different paths, but the same destination." Ultimately, there is only one: "I am there. All of you will come to me." We return to that point. The other way is birth and death. Yesterday we spoke of the difficulties the soul faces in the astral world—no one to hear, see, or offer sympathy. The soul goes through various situations, perhaps torturous or escorted. With good luck and dharma, the soul is escorted safely to Brahmaloka. Otherwise, it may suffer attacks from animals or humans. Who suffers? Not the body; the body is only a medium. When the soul and prāṇa leave, the body can be eaten, burned, or buried. Without the body, everything is nothing for us. In this body, we can become a farmer, lawyer, businessman, pilot, or horse rider. Which direction will you go? That instruction and knowledge will be given to us. Finally, it is said that a mother, knowing divine light has entered her body, prays and speaks good words with good feelings. Teachings come from the beginning. Before that is your destiny, your good karma. God sends you as a soul into a human body and gives you everything. God says, "I gave you everything. Now it is in your hands." If you do good, you will come there; if you do bad, you go back. We are on the border. So, mokṣa mūlaṁ guru kṛpā: how to get mokṣa? By the mercy, love, and knowledge of the guru, like the co-pilot giving instructions, letting you fly the jumbo jet comfortably through turbulence, leading you smoothly to your destination, Brahmaloka. Then you do not return to this mortal world. But what karma have we done? You cannot say you are completely free. At the American border, they check carefully: "Do you have fruits? Nuts?" Sometimes humans make mistakes, but a dog with a good brain and nose comes on four legs, tail moving, sniffing your suitcase. Similarly, there is bhāru, the examination of your karma. We are afraid of this, even if we acted innocently. There is still time to do good, to not do bad to anyone. After that mantra, there is another definition of the guru: Brahmānandaṁ parama-sukhadam kevalaṁ jñāna-mūrtim, dvandvātītaṁ gaganasadṛśaṁ tamasah parastāt. Brahman is the endless; Brahmā is the creator. Brahmānanda means the bliss of Brahman, leading to eternal bliss. We all long for bliss, saying, "I am so happy," but then a stomach ache or heart pain arises. We have five bodies: Annamaya Kośa (body of nourishment), Prāṇamaya Kośa (body of energy), Manomaya Kośa (mental body), Vijñānamaya Kośa (body of intellect and knowledge), and Ānandamaya Kośa (body of bliss). There are two kinds of ānanda: temporary happiness, which may yield negative fruits like a thorny bush growing from a good-looking seed, and parama sukham, the supreme bliss from doing good work, being kind and humble to all. Love does not mean hugging a wild tiger; it means love from the heart, keeping distance from harmful persons without hate. That love leads to oneness with the supreme. Brahmānandaṁ parama-sukhadam kevalaṁ jñāna-mūrtim: the form of the guru is only that knowledge, not the physical body with black, white, blue, or pink hair. That knowledge, vidyā, is Sarasvatī, the consort and daughter of Brahmā. These are symbols, not mortal physical bodies. In the soul, there is no male or female difference; only one soul. Karmically, the soul goes where Brahmā directs. Some beliefs say women have no soul, but how do they live? They have hunger, thirst, and pain like men. We must accept oneness. The soul may go to a lion, tiger, snake, or other animals, living in the prison of the body, receiving treatment according to karma. Sarasvatī resides in the throat, the Viśuddhi Chakra. In the book "Our Vishuddhi Chakras," Gurujī's divine book, we read about Kuṇḍalinī and Chakras, the science of Yoga, the highest science from Brahmalokas. Originally from Satyalokas, yogīs declared this science. We have forgotten and now research, searching for what was lost. Yogīs and divine beings gave all capacities to the human body. God gave all His treasure to humans. When God gave the soul and body, He said, "My son, my daughter, I give you everything, all my treasure. You are free. Enjoy and act accordingly. Will you follow?" If you say yes, you will be liberated. But often, the son turns against, even trying to kill God, as in stories like Hiraṇyakaśipu and Prahlāda. You must be strong. As Jesus said, "Father, I cannot," but the Father trusted him. We worship them. We have those capacities but were against God. After giving everything, they crucified Jesus. Even Kṛṣṇa and Rāma had hard times. It is not easy. We decorate, recognize, love, and worship God in that way. God gave all treasures and major power in the human body, centered in the chakras: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, and Sahasrāra, along the spinal column. From reptilian forms, slowly the human spine straightened, the head rose, and we gained vision. God gave eyes and all jñānendriyas to perceive justice. The Viśuddhi Chakra is associated with Brahmā and Sarasvatī. In India, when someone has the best singing voice, we say Sarasvatī resides in their throat. In the vocal cords of a person with a good voice, Sarasvatī speaks. Sarasvatī is knowledge, holding a holy book because knowledge is endless. Reading the same page daily yields new inspiration. Sarasvatī speaks through the medium of my throat, your throat, or a singer's throat. This is the awakening of the Viśuddhi and heart chakras. Brahmānandaṁ parama-sukhadam gives happiness and bliss to all. Kevalaṁ jñāna-mūrtim: only that knowledge, the embodiment of wisdom. Ekam nityam vimalam achalam: only one, everlasting, without spot. Kevalaṁ jñāna-mūrtim dvandātītam gaganasadṛśam tamasah parastāt: above all darkness, fighting, complications, jealousy, and hate, like the sky. That is Gurudev: Tasmai Śrī Gurave Namaḥ. The Guru is within you, but you are sleeping. Wake up and come to knowledge. Manomaya Kośa is the mental body. Annamaya Kośa is the body of nourishment. Prāṇamaya Kośa is energy—good or negative energy that can change. Anger is a dangerous energy, a fire that burns you, not others, damaging heart tissues and more. Gurujī said an angry person has everything stolen at the door by anger. Hate and jealousy are negative energies hidden within us. Inside, there is heaven and hell, good and bad qualities. Jñāna-mūrti kevalam, jñāna-mūrtim dvandātītam, gaganasadṛśyam, tasmād ayaṁ lakṣyam: that is everyone's destination. Ekam nityam vimalāchalam: only one. We all want to come to one God. We speak of my God, your God, but in reality, there is only one God. Humans are in America, Mexico, Africa, Japan, the Middle East—everywhere. Some are taller, shorter, with different skin colors, but all have the same blood color, same feelings of love and taste. It is the same for humans and animals: all have hunger and thirst. Look within; it is similar: all God. Our acceptance and adoration vary, but finally, it is only one God. Paramānandaṁ parama śukadam kevalaṁ jñānamūrti dvandātītam gagana sadṛśyam tasmāsyādi lakṣam: all like one sky. Ekam nityam vimalāchalam sarvaddhi sākṣibhūtam bhavātītam triguṇarahitam satgurutam namāmyam. It is a beautiful mantra to understand Gurudev. You are all sitting here, so many gurus. I am very happy today. But there is a difference between Satguru, guru, and your guru. Consider a candle burning with a beautiful light—the awakened master. Another candle is unlit. We bring the unlit candle to the flame and light it. Now both have the same qualities, the same master. There may be three flames: one from wax, another from oil, another from ghee or wood, but the natural fire's flame has the same color. One is not burning, not lighted. You have the capacity to give light, but without knowledge, blessing, or mantra, you are in darkness. When you become the burning candle, your ego and selfishness diminish. Below the lamp or candle is darkness. The candle gives light to others while its own base is dark. The oil, your energy, burns to give light. The master's work is only to bless and give. That is all. Disciples can offer praṇām, salutations. A master who demands, "Give me this, give me that," is different; we will discuss that next time. Understand, awake within thyself that you are the Self: Ahaṁ Brahmāsmi—I am Brahman. Tomorrow we will continue. I wish you all the best. Good evening. All are Om. Deep Nayan Bhagwan Kī. Niveśwar Mahādev. Satguru Swāmī Madhavānandjī Bhagavān Kī. Satya Sanātan Dharma.