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Oṁ Viṣṇu Maheśvara Guru Sākṣāt Parabrahma Dāsme Śrī Gurve Namaha. Dhyāna Mūlaṁ Guru Mūrti, Pūjā Mūlaṁ Guru Pādaṁ, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Oṁ Śāntiḥ Śāntiḥ... Devadidev Deveśvar Mahādev Kī Ārādhī Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī Kī Satguru Svāmī Madhvanājī Bhagavān Kī Satya Sanātana Dharma Kī Jaya. Today is a very beautiful day. The sunrise was beautiful because it was cloudy, with clouds covering the sky. Then the sun emerged, very hot. Later, a beautiful moon rises in silence. Today we realize the push of a birthday. When a birthday comes, God gives sweet prasāda. What does all this mean? It means life. This is the life whose nature we often do not know, including myself. Many times, people try to act as if they know everything and would like to go beyond this to the Guru or God. It is not easy. What I want to tell you is that even I do not know. I think 99.9% may not know, or perhaps it is completely unknown. What we should understand is how our creation was. It is a very beautiful miracle of God, a miracle we do not understand. We all say there is a God and a soul, with many different kinds of souls within different bodies. It is like an egg or like water creatures, such as fish. Under the earth, there are many creatures. Long ago, scientists presented a film where they made a listening video. It showed that anywhere on earth, just under your feet, there are countless creatures. The deeper you go, the more numerous and varied they become. That is why they said, and I may accept, that our earth is a living earth. From this living earth emerge all kinds of vegetation and creatures, also from the water. According to yogic teachings, Patañjali, the Bhagavad Gītā, the Rāmāyaṇa, Upaniṣads, Vedas, Bible, etc., we think more about humans. Yet, humans cannot accomplish certain things; perhaps they think they can, which is interesting. The second part is that we can try to understand, not completely, but in a certain way. We speak of the five kośas: Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. We can contemplate these five a little, but there is another set of five that is separate yet one. First is space, ākāśa—endless emptiness. Though it is empty, we see it and can go far but cannot touch it. It is like a horizon; as we go toward it, it recedes. It is like driving on a highway: the road stretches far, and as we drive, it is always there. This is eternal. We think we are Ākāśa. If we know that Ākāśa, maybe we can understand a little. It is empty space, yet it is a field. We can go through it. After that is fire, heat. It is not fire as we know it here, but it is there. Without this heat, nothing can happen in this empty space. This heat or fire cannot move or act without air. Without air, we cannot move at all. Once, someone made a little video for children about Hanumānjī. Hanumānjī is Pavan, air. In the video, they took the prāṇa out, and Hanumānjī could not move; he fell to earth. When they put the air back in, he came to life again. So our air is life. When air is absent, the body soon ceases; it is gone. We cannot remake the same body. Thus, prāṇa, air, is very important. After that is water. Without water, we are nothing. Then comes earth. These are the five elements, the five prāṇik principles. We should realize the two sets: the five kośas and the five elements. We have them and know of them, but we do not know how to hold them or proceed with them. It is not easy. First is the Annamaya Kośa. Generally, we speak of kośas like quarters. This Annamaya Kośa comes from the nourishment of food. Within it are the five elements: earth as solid, water inside, the food we eat, our intellect, and our mind. The mind is a very powerful force in our body. We can do anything; we can go millions of miles away. If I speak of Jupiter, you are already there in your mind. Or we are in Slovenia or Sydney. How quickly we travel from here to there with our mind. The mind is very clever and potent. Therefore, a yogī should try to master the mind. Sometimes people think about the mind, speaking of yoga and mind, but they still cannot clarify what we want to achieve or how we can live happily and relaxed. How can we say to ourselves, "I know, I have, and I will constantly be on that straight path, like a highway"? What does that highway mean? They built bridges. Who made the highway? It was Hitler during the Second World War. He wanted his army to go straight without anyone crossing in between. That is a highway: go ahead, with no one to stop or block you, so bridges were built over obstacles. They run there while others go the other side, straight like a train or bus. Today we have many bridges. This is what the whole world is doing. Perhaps he thought we have that kind of highway in our body, going straight with high thinking or high power without any obstruction. That energy flows in our body in different ways: liquid one way, air another, movements another. If anything comes between, it blocks. For example, when we have a heart problem, we feel an unpleasant sensation, as if something is stuck. Nowadays, doctors and scientists perform angiography, going into the heart. Which doctor did this first? I do not know the name, but it was a doctor in Switzerland who experimented on himself. He went through his vessels to his heart. When he tried to proceed, sneezing interfered. He went into his operating room, had his experience, succeeded, and then told other doctors. Later, techniques evolved: first through the thighs, and now even through the hand. About 100 years ago, they went only through the thigh, and patients had to lie still for 24 hours with sandbags. Slowly, technology has advanced. What is that power in our body? We are only talking about the Annamaya Kośa, this earthly body. But there is no literal earth in the body; it is composed of different metals and substances. One day it will cease: the Annamaya Kośa will be burned to ash, water will return to water, air to air, fire to fire. When you touch a dead body, it is cold because the fire element is gone. The space within also disappears, leaving only this space. Then what about the soul? Where does it go? Is it there or not? Everyone wonders. We perform ceremonies, asking how the soul has departed. In India, they perform ceremonies near the Gaṅgā, like tarpaṇa or pitṛ pūjā. But where is the pitṛ? Ask the paṇḍit to first show you where your ancestor is. Show me my father. Then you might say, "Yes, father, I send you this." Perhaps we are doing it mentally, psychologically comforting ourselves that our father is liberated because we performed a pūjā. We go there in the same way, but if it is not there, there is still something else, which is very interesting. In Australia, there are Aboriginal people. The British came across the Indian Ocean and landed on Australia's beaches. There were conflicts. The British brought people who were considered undesirable—criminals, robbers—by boat and left them there. Now they have become established. On the other hand, the Chinese made a beautiful map of Australia and claimed they were there first. The Chinese are often first in things. They learn yoga in daily life from us, and after a few months, they claim copyright for "yoga in daily life" in China. There is no copyright, but they made another map. The British claimed they were first, then the Chinese, and so on. Scientific research suggests it was Indians from South India, near the ocean. They used white stone powder for tilaka on the forehead, hands, thighs, and stomach. South Indians still do this. Similarly, Aboriginal Australians apply markings. Their skin, face, and height resemble South Indians. After years of research, scientists found Indian genes in Aboriginal ancestry. How do only these cells remain there? Genes in that part of the body, other bodies? One turns back, coming to know, "Who am I, and what is mine?" I can go endlessly in this space, but when I turn back, I come to that inner energy. And again, you are that exact same picture. So, fathers and bodies: when you are born, your father's traits are there. The mixing is different from the mother's side. It goes inside and inside. Therefore, it is said the father is the first, the mother is the space, and the father is the first life in the space, coming into the body. But how? Who creates this entire network of nerves? The whole nervous system—how does one nerve connect to another? No doctor or scientist can replicate this, yet it is there. It is said there are 72,000 or 79,000 nerves in the human body. Who was there in the mother's body to place these nerves exactly in the embryo? There are nerves in the eyeballs, very sensitive and small. I have felt this: when a doctor gave me an injection here, or a Chinese acupuncturist touched below my knee, I felt it behind my ear. The doctor inserted a needle, and I felt it in another place. Why not? This happens with injections in the thighs or stomach. This is how prāṇa and the nāḍīs work. Only a yogī in samādhi can see this, though it is not easy. All nerves are present on our skin, which is like a fine jelly. If you want to practice as a yogī and achieve that which is God, do not let your thoughts wander today. Do not think, "My master, my Swāmījī," and then after some time think, "There are other good yogīs; I will go there." From there, confusion arises. You create confusion through your mind, not through your nerves or body. Our mind is mental; if we can master it, we can go further and realize. It does not matter if you are young or old; begin now, and you may find the right path of your life. This is a science. Many scientists are researching this. Our doctors are very good; they are learning and have some of this science. Our Ayurvedic texts contain it. But even your mother does not know exactly how things work in the body. She only knows something is happening but not the specifics, like whether the child will have one eye or two. Only the ultimate, supreme God knows who is making these arrangements for each creature. People often ask: what came first, the bird or the egg? I give you the answer: it is Śrīyambhu Śiva. Śiva said the egg is the space, and within it is consciousness. That consciousness is what finally emerges. This is what yogīs search for, coming again and again. Therefore, do not change yourself. You can call anyone mother or father. In India, we address the youngest child as "baby," or we say "sister" or "mother" to everyone. Your real mother is different, but if you feel everyone as a mother or sister, there will be no problems or fights. But in modern times, we are lost. We lose ourselves in education. You may think about your studies, leaving your country or village to study far away, while your mother and father remain behind. What kind of life is this? This is not research; it is a loss. Modern education has eroded the feeling for parents. If your mother dies, you might say, "I'm sorry, but I have an important exhibition; I will come in a few days." No feelings, because you are away. Similarly, if you have in your heart and soul an understanding of what the soul is, then when your guru or disciple is that, you will be constantly connected, like a needle and thread or beads on a mālā. They are all one. But if the thread breaks, the beads fall, and you do not know where you are or when you will return. It does not matter if you are old or young; find that connection and stay there. Progress can be quick. You may practice very little but quickly attain mokṣa. After a few years, even in old age, with a mantra and blessings, you gain fresh energy and pass away peacefully. But where did you go? We do not know. Therefore, we must go through the nerve systems and these five elements. We will see again tomorrow or the day after. If I am here, I will talk; otherwise, someone else will. Talk about what you want. We do not know our body yet. The physical body contains everything: ākāśa, heat, water, nourishment, earth. Therefore, eat what your human body needs. Drink water, not alcohol. People destroy themselves with alcohol. The biggest drug in the world is alcohol. Everyone drinks it, so they say it is not a drug, but a drink is a drug. When you drink alcohol, your brain becomes confused, sometimes completely out of control. Tomorrow we will see. I wish you all the best. Have a good evening. Amma Śivāyoḥ Namaḥ Śivāyoḥ Har Har Bhoṭ Namaḥ Śivāyoḥ Alak Purī Jī Mahādevakī Devādhi Dev, Deveśwar Mahādevakī Ārādhya Bhagavān Śrīdīp Nārāyaṇ Mahāprabhū Jī Kī Indodharam Samrāṭ Satguru Svāmī Madhavān Jī Bhagavān Kī satya-sanātana-dharmātā.