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First of all, welcome. I am very happy to see you on this very auspicious day of Guru Pūrṇimā. In every country, in every culture, in every tradition, there are also many festivals. But if we make a competition to see which country has more festivals, guess who will be the winner? Not only one festival a day, but minimum, every day there are five to ten festivals. Yes, because Indian culture is very big. It was one of the biggest, largest countries in the world, India. From near Turkey, the entire Middle East, half of Russia, Indonesia, to Australia, and half of China—all this was called at that time Āryabhārat. At that time, there was only one religion: Sanātana Dharma. After this, let's say... the oldest of the religions, what we can say about what we call religion, is maybe 3,000 years maximum. There were some different philosophies beginning. So anyhow, festivals. Every day is a new day. Every day, someone has a birthday. And every day of the month has a particular event or festival. Not just birth and marriage, but according to the constellations, the sun, the moon, the stars. The whole earth, the creation day, the different incarnations, and every moon day—that is about 28 to 29 festivals every month. We were talking yesterday about males and females. And there are different occasions, festivals. It was a culture of nature. Worshipping the moon, the sun, the stars, the waters, the wind, the rivers, the ponds, the oceans, etc. And all different kinds of animals. Still, there is a day of the festival of the snake. Yes, it is the fifth day of the moon. Once a year, there is a day of the snakes. And there are certain places where, on that day, one snake comes. Near the tree or the rocks or anything, where there is some kind of worshipping place, and that is the place of that is called God, is this snake. And people come there. They give them milk, and they worship that snake. He doesn’t bite. He doesn’t attack, he’s not afraid, and a little milk he drinks. And people really bow down. And everybody, the rest, they are painting a beautiful snake. Like we have some pictures, but when the real snakes come, they have a stick also like this. The poison is a nectar. This poison can save our life, and it can kill us. How to utilize it? So don’t take the poison from the snake, but it goes to the laboratory in the hospitals. There they are making some kind of medicine and injections. It is very, very big and good medicine that. So, it is poison you can turn into nectar, and nectar can be turned into poison. And this nectar and poison are both within us too. Our words, our behaviors are like poison. One negative word or something will tell about us here, someone, and it will poison everything. And there it is, someone who can heal all these poisons and make everyone happy with the nectar. There is nothing on this earth, living creatures, or stones, or anything. Everything is reversible. Our earth, our mother earth, is great. We came from this earth, and again we will go to this earth. All games we are playing are on this Mother Earth’s platform. So first, worship is the Mother. Mother Earth. And people who have the value understand. They call their mother country. They are protecting the mother. And there are wars fought for that Mother Earth. But it was in the wrong direction. There was one pope. I think it was the last third one. From Poland. And wherever he went, to any country, when he got out of the aeroplane, he bowed down like in our Bajrāsana. And he touched his head to that earth, that ground, that country. Do you know somebody who remembers? Raise your hands up. Who knows? Others are forgotten. Others are born late. So, therefore, the Upaniṣad has said, "Mātṛ Devo Bhava." The first God is the Mother. Our God is our mother, our village, our country, and then our whole globe. And most of the women, they have more festivals and more worshipings. They are worshiping on the day of the snake’s day, which is called Gopāpañcamī. Nagapañcamī. They worship for the protection of their husband or future husband. You don’t know who will be your husband. From which village, which country, how he will be, where he is born or not born still, but those girls from the age of ten years, they are singing songs and worshipping certain festivals to worship that for their husband. And on the month of, it is already gone, in April, and June, there they are, especially the virgin girls, they are worshipping the banyan tree. Giving water, giving holy thread, and praying. She doesn’t know who will be the husband, but she thinks, "If then my husband should be healthy, beautiful, and strong, protective, everything. My life, my God is my husband." Boys, they don’t care. Maximum, boys, what they do is plant the tree. That girl will give the waters. They know the boys. Man knows all what has to be done, spiritualities and worshipping. I give the duty to my wife, but also he is praying that healthy, beautiful, intelligent, humble, kind, all kind of qualities. My wife should be like a goddess, divine Devī Śakti. So we have many, many, many divine women. Every woman, and as long as they are risen, they worship them. In Nepal, if you know, in Nepal, Kathmandu. Who has been in Kathmandu? Some hands up. Okay. In Kathmandu, Kathmandu is a very holy city. That is Viṣṇu, the city of the Bhagavān Viṣṇu. And like in the Himalayas, every king was known as a Shiva. And the king of Nepal was, or is, known as the incarnation of Vishnu. And that Vishnu is also worshipped there; it’s called Kanyā Kanyā Dhan. Yesterday we talked, did you, did you remember, about the Kanyādāna? Yes or no? Where is that box? Oh, that is a big hole inside. So, in Nepal there is one special house like a temple, and in that family, if a girl is born, she will be worshipped. She will be worshipped until twelve or thirteen years of age. Then she is a virgin and going to be a woman. But this Kanyā, Kanyā means the girl, it is pure, it has the divine quality. And every year on festival day, the king comes there, and she is sitting with her toes like this, and she makes the tilak for the king. King stretches his forehead to her toes. She gives the time, morning, for one hour, two hours. Some people go every day, and some tourists who come also go there. Many come from far distances to have a darśan of the Dekanyā. In 1984, I went to Nepal for the first time, and many of our people were with us, and we went sightseeing by bus. And they also brought us to that holy house where the Kanyā is there. So few stairs, wooden stairs. I went also up, and she saw my leg, her leg. I said, "Bless you." I went back. I think, Śānti, you were also. You came later, okay. Our dear Dr. Rada was there. And very few people were there. So, the human incarnation is like a God incarnation. And in this too, as male and female, it is a creation of the Divine God. All this we’ve forgotten. We don’t worship anything. Water is a flower of God. Jal devatā, jal means water, deva means goddess. And we said water is life. Vodha Jivot, and we said water is life, life is God. Some say, "How stupid they are! It’s just water; it cannot be worshipped." But without water, you cannot survive. So these five elements—the space, the fire, the air, the water, and the earth—these are the five elements. And this creation on this earth is created with these five elements. And you don’t believe in this. If one element is missing or we have a weakness, we can die. Fire. If it is a little too high, we have a high temperature. If it is going too low, we are shivering, and we go to the doctor. You know? So, how is balancing the elements? The heat or the cold, thirst, etc. So these five elements are called Pañcadevatā. Five goddesses. Don’t negate that. Don’t humiliate that. Take care of that. And when we don’t respect these elements, the illness begins. So these are five elements and five tattvas, which we, this we what we call, but five fine qualities, that’s called the body, earth, the prāṇa, the mind, the knowledge, the science, the vijñāna, and the mokṣa. These elements, and these elements. So the element in the body which keeps our body, and is a worshipable, and one element is missing, is the death. Hari Om Tat Sat. Therefore, it is said, there is not one God. If God is incarnated and coming, He is also with the five elements. And then there is a God; this is only the space. That’s called Brahman. But what should we do with Brahman? Now, if Brahman comes to the inside, what will we do? The Brahman is coming inside and said, "Hari Om, we will say, ‘Sit down.’" Said, "I am Brahman." Swamiji is giving lecture, yes, "Ahaṁ Brahmāsmī." One day, it was in Nepal, ashram. Guruji was there, and I came from school, and Guruji told me to bring a glass of water, and then one sādhu came. And Gurujī said, "Some sādhu can bring him in," and he came in front of Gurujī, standing. So Gurujī said, "Go and clean the hall, the meditation hall." He said, "Ahaṁ Brahmāsmī." Gurujī said, "I know. Go and clean." And Gurujī said to me, with my previous name, "Give him a broom to clean it." So, I cleaned him so good, he just went out of the door, Hari Om Mudassir. Guruji said, "Where is that?" He said, "He is gone. Call him, call him." So I ran and called him, "The Swami, Guruji is calling you." He said, "The Brahman can’t go anywhere. Brahman is everywhere. And where is your ego? Sit down." And Guruji gave him a very nice lesson, so he became... disciple of Gurujī, and Gurujī gave him a mālā, and he went away. So we should know what should we do with the Brāhmaṇa? We are here now, our beautiful home, our land, our earth. Many, many days, I don’t want to go anywhere. I want to be on my beautiful earth. Everything is here. Also, the troubles of birth and death—how nice, how nice God is playing with us. We are in Sukhṣmaloka, then we come to the father, and we come to the mother, and how the mother is happy. And we have a very nice place, warm and nice, all elements. We are born; everyone is taking. And saying hello, and we said, "Wow, oh, how beautiful a boy." She said, "No, no... he’s my daughter." She said, "Oh, I’m sorry, I’m sorry." And we are growing, and this, and again we go and work. How beautiful is our earth. This is called Dev Bhūmi. Himalaya is known as Dev Bhūmi. Where you begin your journey from Haridwar towards the Badrināth Alakpurījī, so on many, many places, written "Dev Bhoomi." "Dev" means goddess, "Bhoomi" means the earth. Here are all goddess, all goddess, and still you said, "I want to see the God." Look how many gods are sitting here, my God, and still you say, "Don’t see." Because you have no eyes, you need another eyeglasses and Davies. Mothers, where are they? There are so many, but we can’t recognize that. And so, India has kept that tradition, that culture, and every religion is surviving in India. It doesn’t matter which religion. Everywhere is there, every pūjā, everything. 365 days is not enough. That’s why every third year, God gives us one more month so that we can worship everything. So Guru Pūrṇimā is also on the day when you open your eyes and you’ll see the world. That time for us was Guru Pūrṇimā. Opening our eyes, yes. All five indriyas, jñāna indriyas and karma indriyas. Jñāna means the knowledge. And knowledge is the knowledge. There is no ignorance. If there is ignorance, there is no knowledge. And therefore we have five jñāna indriyas, the knowledge: eyes, ears, smell, taste, and touch. And princesses, beautiful princesses. And she’s only one millimeter long. It’s called the ant, and she’s coming to dance music. Did you see the theater of the ant? And how beautiful they are. All ornaments and like this. You didn’t see the majesty when an ant is coming. If you have not seen this, then you must see it. So she also has that feeling of the touch, and our all is keen anywhere. If she climbs or bites, immediately in the brain an alarm comes: the ant was here. Yes, Śāntījī? Jñāna is getting more and more wider. Our memories, our indriyas. So jñāna indriyas have that knowledge. Then the karma indriyas, karma indriyas slowly, slowly become weaker. Our karma indriyas, the walking, this physical body, we want to run. This little boy this morning, before noon, you are jumping from here like a monkey, and I had such a desire to jump also, but I know if I will jump here, you all will stand up, you will run to me. And Dr. Shanti will say, "Please don’t touch, don’t touch. He’s broken here, he’s broken here." So the karma indriyas, through which we are doing the action, have jñāna there and karma there, but these karma indriyas have no power, no strength. So we want to enjoy, we want to eat something very good, but our body doesn’t allow it. So jñāna indriya is getting weaker and weaker, sorry, karma indriyas, and jñāna indriya is getting stronger and stronger. So it is said, the mind has the desire to do it, but these karma indriyas can’t support us, and there your depression begins, and you said... My God, I lost my life’s joy. Yes, slowly, slowly, now we know that it is better to be in jñāna, not in the karma. So, jñāna indriyas and karma indriyas. In the beginning, karma indriyas are mighty with the power, but jñāna indriyas are getting—they are stupid more still. But then they become strong in knowledge, but this karma is getting down and down. So the incarnation and every work, every creature, every tree, every seed will sprout. And we said, "We will recognize the tree by its fruits." Now, what kind of fruits will come? They will say, "Oh, this is the tree." So that as long as we are young, and we think everything is okay, but still, we don’t know what kind of person this is. But after that, this knowledge of that action, we will say, "Oh, this is a wise person." This is a clever person, a humble person, a holy person. Of their actions, these are the fruits. And that’s why every day is called Every Day’s Worshiping Day. Guru Nānak Sāhib said, "Every day is a Dīvālī, holy, you know, Dīvālī, festival." You can say Christmas, Sada Diwali, Santa ke for the spiritual person, for the saint. Every day is a Christmas. Every day is a golden day. Sada Diwali, Santake, Sato Bar, Tevar, and every seven days of the week, no? It is a worshipping day, so Monday is for Shiva. Tuesday is for Hanumānjī. Wednesday is for Gaṇeśa. Friday is for Surya, and Saturday is for Saturn. And Sunday was the sun. All seven days are worshipped. In London, when I went there, we used to go there. There was one Indian family, and that house lady, that lady, she had, I think, five sons and one daughter. So, always I stayed there. Twice a year or three times, I used to go there. And she had every day fasting. I said, "Are you not eating?" She said, "No, no, today is for Śiva’s day fasting." Okay, tomorrow. No, no, today is Hanumānjī’s day. So she was eating only once, and worshipping and doing pūjā and this. She was a holy person then, so every day she did fasting. She was cooking, she was giving the children food, eating, her husband, and so on. And before me, she was always cooking this and that. She was a very, very great person, and then there was another lady. She, many of you know also, that might be you call her Matajī, and her altar is in a London āśram, and whole day she was making pūjā nearly half day, then little eating, and little sitting, resting, again making pūjās. For her, whole day and night, only worshipping God is worshipping. And she was not in the school, so she can’t write anything. But every telephone number she knows by heart. So her grandchildren will tell her, "Grandmom, please, can you tell me their telephone number?" And she said, "One, two, then four and three times three." So, see, everyone, it doesn’t matter how many—all friends, relatives—she knows their number. So, good brain. So it makes you great, the holy, the spiritual, through that worship, not the science you are learning in the schools. Your science will remain here, and you will go without anything. You know the story about one principal, a science principal? Should I tell the story? One very arrogant scientist, principal of the science college, he had a nice hat, a walking stick, good shoes, good dress, and was walking every day around the park. And one day, there was sitting like a Krishnānand. Under a very beautiful big tree, and meditating. And that tree, it was a bush with grown, beautiful berries on the tree, little, little berries. The tree was about 10 meters high, 10 to 15 meters, or 20 meters. That time I didn’t have measurements, so I can’t tell you. And that great learned person, as they highly go to the dry intellectual, they don’t believe anymore. This body is just only chemical, that’s all. So that principle, he saw that this yogī sitting, meditating, what he is doing. I should go and give him knowledge. Stupid man, sitting under the tree with the mala, meditating. If he had studied, he would have become a man, a human. Just sitting like a deer under the tree. He came close. He felt pity for this man. So he said, "Krishnanand is meditating." Again, he said he’s meditating. Again, he said, "Hello." And said, "Yes, please." What are you doing here? I’m praying to God. You pray to God? Have you seen God? Where does God live? What does God eat? What is God doing? Have you seen God? Can you show me God again? "Come to me, I will teach you some science, knowledge." So he said, "God is stupid. You come to me in my college." Then Kṛṣṇa got angry, but not fighting. He, Krishṇānanda, had compassion for this man. He said, what is the proof that you said God has no knowledge? The yogī said, "All is the creation of God." He said, "Look at this big tree, big tree and so little fruit, and this big melon from Hungary, 25 kilos, and little plant, little vine lying on the earth. God should give the big fruits to the big tree and small plants to the small fruit." Yogi said, "That’s all." What do you mean, "That’s all?" If you want to know more, come to my college, and I will teach you. He said, "Moment, please." He said, "Guru Dev, God, please give some knowledge to this unknowing person." And what happens? A little berry falls down from the tree onto the head of the principal, and the principal made like this. Krishnānanda said, "Sir, what is that?" Oh, nothing. Little bear fell down. Berry, what does "nothing" mean, sir? If that 25-kilo watermelon had fallen down on your head, your whole science would become what? The Hungarian paper paprika lecho, he said, "Oh yes, we should make the science research." He said, "Your research of God will not accept." He said, "Yes, that is right. That is God is correct here, that he put all these big fruits down on the ground." So, as more knowledge, when you are only dry knowledge, you have, you are lost. But if you have the knowledge at the same time spirituality, so the heart and the brain, so you have come from here to down and then from down to up. It will function like the brain is husband. But the wife is the neck and the heart. You may research a lot of things, but you cannot write them down because your neck will not tell you to surrender. When you’re writing, your neck is going down. You are surrendering to your wife, and then your wife will say, "Do like this." So, both are together. Sun, day, and night keep the balance in this. So, as much as you study, we should become humble, very clear, and don’t forget about God. There is a God. And they can say that I can show you God. So every day is a Guru Pūrṇimā. Nānak Sāhib said, "Sadā Dīvālī Santake," every day is the Dīvālī. Sato Bar, Tehwar, every seven days is a festival. And it is said that saints are ever happy, and worldly people are suffering because they don’t recognize that divine energy, that divine power. So, out of 8.4 million different creatures, we got the body in such a way that we are like God itself. This Shakti and this God, the main, Shiva and Shakti, it is the Divine. Therefore, karma-indriyas and jñāna-indriyas—between these, in the jñāna-indriya, there is a viveka. And so our destiny begins again, turns back from the highest level. So this is the highest karma, vijñāna, intellect. Mind, energy, and then attacks to the body. But the key is somewhere else, and that we don’t know from which life and when, and destiny is there. It is that, so welcome for this day, and let us work. We should learn, like very exactly, our ten indriyas. Five koshas, and then work with what is within this. And that’s called the four powers in the body, and that’s called manas, buddhi, citta, and ahaṁkāra. This manas, buddhi, citta, ahaṁkāra, and these indriyas are in our body. And these are working in us: mind, intellect, the thoughts, mana, buddhi, chitta, and ahaṁkāra, our ego. This is called antaḥkaraṇa. Four antaḥkaraṇas. These four antaḥkaraṇas are active in us. Mana, buddhi, citta and ahaṁkāras, this has to be purified. Read in the book of the human hidden powers. On the last pages, similarly, all that I am telling you is written there very, very nicely. So this book, Hidden Powers in the Humans, is the Bible of the human body. It is a Bible of human creation and the creation of the entire universe. In this one book, which is called Hidden Powers in Humans, Chakras, one chakra is a book. We don’t know how many universes are hidden in this. When one chakra opens, then you don’t know what is happening within you. No negative activities, no vibrations, no happiness. Awakening of the Kuṇḍalinī means happiness. Joy, love, and realization. Very beautiful. Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya,...