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Oṁ Param Sukhadam Kevalam Jñānam Uratim Dvandātitam Gagan Sadṛśyam Tasmāsyādi Lakṣyam Ekam Nityam Vimalāchalam Sarvaddhi Sākṣibhūtam Bhava Tītam Satguru Tam Namāmiyam Alakpurī Jī Mahādevakī Devadeva Deva Deva Īśvara Mahādevakī Āradhī Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhūjī Kī, Satguru Svāmī Madhavānjī Bhagavān Kī, Satya Sanātana Dharma Kī. Oṁ Śāntiḥ Śāntiḥ... Kuṇḍalinī and Cakra is a science. It is that knowledge which, if a practitioner or disciple performs sādhanā, will definitely lead to the highest consciousness. However, it requires the master; it requires the guru. There are many gurus, but one should seek those who have the paramparā, the lineage through which this light has flowed for many, many ages. Do not get stuck merely on books written from intellectual thoughts. The science of the human being is based on the kuṇḍalinī and cakras. All āsanas, prāṇāyāmas, concentrations, meditations, and all kinds of sādhanās according to Yoga are part of it. Yoga means "from the beginning and in continuity." There is no end, because knowledge has no end. Everything else has an end, but knowledge does not. What we learn through education is called Vidyā, and this Vidyā means knowledge. Some attain this science, this Vidyā, through their own meditation. For more, we need the master, the teacher. But knowledge itself is endless. For example, those who learn anything—from kindergarten through middle school until university—are learning knowledge, which is called the mother Sarasvatī. Sarasvatī and Brahmā: if we look, Sarasvatī is the partner or part of that Brahmā. That Sarasvatī is also known as a daughter. People may become completely confused, but this is not about a wife, daughter, husband, or father in the ordinary sense. That Lakṣmī is knowledge. And that Lakṣmī is also she to whom Brahmā gave knowledge. Thus, there are two kinds of paths for Sarasvatī. We see this in the different cakras of Kuṇḍalinī. Where there is Gaṇeśjī, then all animals have animal symbols, and all the great deities—what we now call the goddesses, Śiva, Pārvatī, Śakti, Brahmā, Sarasvatī, Viṣṇu, Lakṣmī, etc.—are part of this Vidyā, that knowledge, and it is within our body. But do not look only at paintings. They are just a glimpse, a representation. Perhaps it is like that. There are two or three stories. Shall I tell you? You know there are many photos, pictures, and paintings. They are a data story or history. That is called the Gopīs. Gopīs means disciples, and Gop is the male friend or student. So all female disciples are known as Gopīs. You can say student or a Gopī. Gopī means one who takes care of cows. Gop also means the disciples or the friend. So now you are sitting as friends of mine, you are my disciples, male and female. That was the language of the land where Bhagavān Kṛṣṇa was born. There was a beautiful pond, a little lake, with very clean, pure water. A few of the gopīs decided to go for a swim. They put their dresses on one side, jumped into the water, and began to play. This was not some kind of improper act. Then Kṛṣṇa came. There was a beautiful tree with big branches near the pond, so he took all the dresses and sat on the branches. Suddenly the gopīs realized, "Oh God, Kṛṣṇa is here." They did not dare to come out of the water because their dresses were gone. They pleaded, "Please, Kṛṣṇa, please give us our dresses back." He just kept blowing his flute. We worldly people might say, "Stupid Kṛṣṇa, he takes the poor ladies' dresses away. What a play? All are naked." But that is not the game. Many people are dancing, saying yes, yes. Our Gurudev Svāmī Madhavānandajī asked this question to Mahāprabhūjī: "Mahāprabhūjī, why is something like this? All are naked." Mahāprabhūjī said, "Yes, it is." But why did Kṛṣṇa take the dress? Mahāprabhūjī said, "Kṛṣṇa did not take that dress away. That dress is His skin. They have something to wear, the dress, but Kṛṣṇa does not mean to take the dress away and leave them naked. It is God, Bhagavān. God gives us a human body; He gave us this human skin. Now, if you will not do this [sādhanā], then God will take the human body back, and you will be naked. Animals are everywhere. So it is not that He takes away the dress, but our human form is a human dress. Next life, you will be a naked tiger, lion, buffalo, crocodile, bull, cow—all kinds of naked beings, male or female. All, even dogs, are without this dress." This pond, or lake, is this saṃsāra. In this saṃsāra, those who have not understood the human purpose will, in their next life, be all naked. Bye-bye. Kṛṣṇa did not play this, nor did the Gopīs do this. But someone created this kind of drama. The drama conveys: "If you will not follow sattvic principles, then next life you will be naked." So this dress means our skin. Our skin is human now, but then it will be animal. This saṃsāra, this world, is the pond, and in it we are all running like naked buffalos and so on. But many are dressed properly. What is that proper dress? That is called Vidyā, knowledge. Then you will say, "Oh God, otherwise you will not like that." Then you will be like birds. So wherever you see a picture of Kṛṣṇa, the water, and the gopīs, it is only a symbol. Otherwise, you will not understand. Let's say Jesus. Jesus is still hanging on the cross on the road, in your farm, in your house, everywhere. Jesus is depicted with just one little cloth wrapped around. It is not like that. That was, and is, so that you will not be without this sādhanā. Do you understand? Yes or no? We have a beautiful lake here tomorrow. Are you going? It's just about 150 meters away—a big, beautiful lake, nice, full of mud inside. It will only show your face; the rest is all blue-black. In this way, these are symbols, and only those who have Vidyā, who have knowledge, can tell us. That is why Brahmā is knowledge. But that Vidyā, the knowledge of Brahma, is given by Brahmājī to Sarasvatī. Now, there are many stories. These are stories. Someone made a story, so this is a story. There is Lakṣmī and Viṣṇu. Do you know this? Yeah? Nobody says anything. I'm speaking into empty space now. Do you know Lakṣmī? Yes? So stand up. How many Lakṣmīs are here? One, two, three. Where are the other Lakṣmīs? They are aside. Sit down. One day, Lakṣmī and Viṣṇu were in the milky ocean, residing, sitting on the coiled serpent in the ocean. Then Nārada came and said, "Lord Bhagavān, there are so many of your bhaktas suffering. Can you give them happiness?" So Viṣṇu said, "My bhaktas..." Nārada went away, and Lakṣmī said, "My lord, my Bhagavān, can I tell you something if you are not angry?" He said, "No, no, my Lakṣmī, my prosperity." She said... Something is wrong here, Viṣṇu. He said that's good. "Can you tell me what is better?" Bhagavān Viṣṇu said, "What do you say, Lakṣmī?" Lakṣmī closed her eyes. "Lord, you will not be angry?" He said, "No, no." She said, "They are my bhaktas, not your bhaktas. In Kali Yuga now, all are my bhaktas," Lakṣmī said. Viṣṇu said, "My Lakṣmī, how can you say this? The whole Jagat, the whole world, is my bhaktas." She said no, so there was a little anger. Lakṣmī said, "Go to this test. There is one very, very rich man. Test him, and after one and a half to two hours, I will come and also test him." Viṣṇu said, "Of course, I will go." So he made a nice dress of a sannyāsī swāmī, with big hair, a water pot, a liṅga, tilaka, etc. He went to the shop of the very rich man. The king used to get lawn from this merchant. He was very devoted, always to Bhagavān Viṣṇu. The Swamiji came, and the merchant saw him and was so happy. "Today is my greatest luck and day that some saint, some sādhu, came here." He always had a nice āsana prepared if any sādhu came. He gave him some drink and so on, and they talked. Then he asked, "What can I do for you, Mahārāj?" The Gurujī said, "Now is the rainy season. For four months, we stay in one place during the rains. I don't know where I should stay." He said, "Oh, my Lord, I have a great, bigger, beautiful villa. Please come." "Ask today already for your beginning of the monsoon," so Gurujī said. He saw everything, then said, "Look, Bhakta, now I will have my āsana here in this hall. For four months, I will not move from here. You cannot tell me, 'Please go to the other room,' otherwise I go." He said, "Gurujī, lifelong for you. I will always be in seva. Please stay in my villa. Now I'm going to bring you good food," and he went to his shop. And Lakṣmījī came. She had good long hair, a nice vīṇā, golden sandals, and many gold things. The merchant, seeing another sādhu, said, "Simarājī, what great luck you came here. I'm going for staying somewhere for the rainy season." He said, "Of course, I will do everything." She said, "Please, can you give me water for drinking?" He brought water in a nice glass. She said, "No, no... in my glass." A big gold glass. She drank, and he threw it away. He took a second glass; again she drank and he threw it away. "I am so thirsty. One glass." Nearly two or three kilos of gold, thrown away. Then he brought a little prasāda. "Not send this." She said, "What is this garbage?" She brought a big gold tray with diamonds. She ate only two pieces and threw it away. She said, "Guru Dev, why are you throwing all this, Lakṣmī?" Lakṣmī did not say she was Lakṣmī. She said, "My son, Bhakta, whatever I drink, I do not drink from that a second time. Anything you bring, I use only once, and all will be gold in the bathroom. Buckets all will be gold and diamonds, but once I wash, I throw it." The merchant was speechless. She said, "Don't waste my time. Show me your villa; I want to see." He said, "No, no, no. There is one Gurujī there, and I promised him. There is a second villa. Please come here." She said, "I am not a beggar. Once I decide where I will be, I will be there. I will not go there." She said, "Then wait, please." He said, "Gurudev, this villa is not so good. There is a bigger one." He said, "No, Bhakta, I told you, promised you, I cannot move." Again, the merchant went to Lakṣmī. "I can make you a golden villa." She said, "You think of a golden villa for me? I will go." "No, no... wait, wait, wait. Swamiji, you are here for only one and a half hours. If you can move, no problem." He said, "It's a problem, no problem, but I don't want to move." Again, he went to Lakṣmī. "Lakṣmī, please, there is a poor sādhu sitting there." She said, "I'm not barking here, I go." She said, "No, no..." My God, his dhoti was falling down, so he was adjusting it. Wait, wait. Then he went again to Gurujī first, as Gurujī, but now said, "Bābājī, it is not your father's house. I gave you some days to live, stay here. Get out of it." Who was that? Viṣṇu. Viṣṇu said, "Okay, I go." He went. The merchant was sweating. "Lakṣmījī, Lakṣmījī. He is not Gurujī, Gurujī." The female master is always best. Yes, the female Gurujī will give you a kiss here and here. Even a male Gurujī will come, they will give her. Well, Lakṣmī said, "Merchant, you threw out this sādhu because of your wealth and gold. If I go in, and someone comes and brings whole mountains of gold, what will you say? Will you throw me out? You are so guilty, not guilty." The greedy Lakṣmī went away. The merchant was looking, "Where are these golden plates?" There was nothing there. Bhagavān Viṣṇu was 10 kilometers away in the forest. Lakṣmī went there also. Lakṣmī came and fell at the feet of Viṣṇu. "My Lord, only you say that is your bhakta, not mine. Only to show you a glimpse: they are my bhakta because they are all greedy for money. Do you know Viṣṇu? You are only Viṣṇu, taking care. But I am the Lakṣmī, which you give her. But of course, I am your faithful, and I think we should go back to our..." In the ocean. So this is how things are, and that is in Kuṇḍalinī. So in which cakra there is Lakṣmī, and Viṣṇu will give you everything, but it can also make you completely bankrupt. Be careful with both husband and wife. They are both: the husband is Viṣṇu, and Lakṣmī is the wife. So Viṣṇu is all, but be careful. With one word, Lakṣmī will make you all bankrupt. So these are the many stories people make about these two principles. So, Vidyā knowledge, and that's why we said we have five principles, and this is in humans, and the path is kuṇḍalinī and cakras. Do not think that kuṇḍalinī and cakras are what people are thinking. Many, many books in the markets, mostly they think about sex. Yeah, then tantra. And tantra, and tantra. There is no tantra like that. Tantra is different. "Tan" means expand. And "trā" means "to liberate." Expand your consciousness. Lead all negative things away, and you will become completely liberated. Tantra: the "tan" is expanding. Expand your consciousness, expand your heart, expand your glories, etc. The rest, what they are doing, it is not like that. It was not like that, and it is not like that, but many people like these books more. Then they say, "Let's go to India, we want to do Tantra Yoga." So when they go to Tantra Yoga in Rishikesh or anywhere, they say, "Yes, of course, early morning, four o'clock, without a dress, leap in the Gaṅgā." Stand one hour in the water, Oṁ Mantra, no? Gāyatrī Mantra. How is the Gāyatrī Mantra? Oṁ Bhūr Bhuvaḥ Svaḥ. Tat Savitur Vareṇyaṁ Bhargo Devasya Dhīmahi, Dhiyo Yo Naḥ Pracodayāt. You should chant this mantra 1,008 times till your legs, till your chest, in the cold Gaṅgā. This is called what? Called the Tantra. So Tantra, you are Trayamān. "Trayam" means God, please take me out of here. So many people are lost in this. So this is tan-tā. The "tan" means also body. Expand your body and fill it full of the positive, positive and Vidyā, the knowledge, so you will understand what kuṇḍalinī and cakra are and how far we will go there. Everything is within ourselves. Nothing is outside. Our body, our being, can be in complete union with the universe. So, kuṇḍalinī and cakras. We will continue. Listen to the kuṇḍalinī and cakras. Oṁ Siddhipnā Bhagavān. Oṁ Siddhipnā Bhagavān. Namaḥ Śivāya, Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya,... Oṁ Namaḥ. Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Oṁ Hara Hara Bholē Namaḥ Śivāya, Oṁ Hara Hara, Namaḥ Śivāya, Oṁ Śānti, Śānti,... Hari Oṁ.