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Part 1: The Story of Brahmā’s Fifth Head and the Nature of the Mind Devadhī, Dev, Dev, Viśva, Mahādev, Śadīp, Nārāyaṇ, Bhagavān, Hindu, Dharma, Samrāṭ, Paramahaṁsa, Śrī Madan, Pūjya, Satguru, Dev, Viśva, Guru, Mahāmaṇḍaleśvara, Paramahaṁsa, Śrī Maheśvara, Ānanda, Pūjya, Mahārāj, Kī, Jai. Sada Śiva Samarambham Śaṅkarācārya Madhyamam Asmadācārya Pariyantam Vande Guru Paramparām. Gurur Brahma, Gurur Viṣṇu, Gurur Devo Maheśvara. Gurur Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaha. Dhyānamūlam Gurur Mūrti, Pūjāmūlam Gurur Padam. Mantramūlaṁ Gurur Vākyaṁ Mokṣamūlaṁ Gurur Kṛpā. First, I bow before our guru paramparā and Viśvagurujī. Praṇām. Today, I will share a story. Once upon a time, as you know, Lord Śiva is the creator, Lord Viṣṇu is the sustainer who takes care of the world, and Lord Śiva is the destroyer. At that time, Śivajī was meditating in Kailāśa, concentrating on his inner self. Meanwhile, Brahmājī was seated on his lotus, creating the whole world: humanity, the cosmic world, the earth, other planets, the universe, and all beings. He became very proud of his creation. Looking around, he thought, "Oh, I created humans, animals, Earth, Saturn, the sun, the moon." Filled with pride, he wanted to see all directions at once. So, he created an extra head on his right side. Still unsatisfied, he created another head on his left side and one more at the back, giving him an aerial view of all four sides. Yet, his ego swelled further. Thinking, "I am the best; I created everything," he created one more head on top as a crown for himself. Thus, he had five heads. Lord Śiva, while meditating, knew everything. He was observing the entire līlā, just as Gurudev sees our līlā. Śivajī saw humans suffering—experiencing pain, fear, happiness, sadness, and all varieties of emotion. He observed the animal world, the planets, and then he saw Brahmājī, flying through the air, full of ego, proclaiming, "I did it. I am the creator. I am everything." One day, Śivajī went to Brahmājī, filled with long-held anger. He asked, "What are you doing?" Brahmā replied, "Nothing. I am creating my world." Śivajī said, "Yes, you are creating your world." Then, in his anger, Śivajī took his triśūla and chopped off Brahmā's fifth head. You see, Brahmā is typically depicted with four heads; that fifth head was born from his ego, a crown for himself. Śivajī severed it. Brahmājī cried, "My Lord, why did you cut my fifth head?" Śivajī said, "Brahmā, you have so much ego inside you. Look at what you have created. Everyone is suffering. Everyone is in fear. Only a small group is happy. The rest are in sadness, anxiety, and agony." Brahmājī replied, "Śivjī, my work is to create. I am the creator. I created, but I do not control the mind. Happiness, the mind—everyone individually handles their own mind. They create fear, happiness, anger, and sadness. All these emotions are created within themselves. I just created the human. I did not create the emotions that arise within the human being." After this, Śivajī reflected. He thought, "Okay, let me check what is going on in my own mind." Following this incident with Brahmājī, he returned to Mount Kailāśa. Sitting in meditation, he looked inside his own mind. He realized, "Yes, actually, these emotions are not created beforehand. It is your own mind. You can create any emotion you wish." Then Śivajī began dancing in joy and ecstasy. He danced because it is his mind; he can create whatever he wants in joy. You may have seen his Tāṇḍava Mudrā. He danced, and then he became still in that same posture. He learned how to be still. He said, "Okay, let me try to put my mind in complete stillness." He went into meditation and remained in that tapasyā mudrā for a very long time. I was speaking about ego. There is another example. There was a great saint named Kauṭilya, very famous and learned in India. This story is about when he was young, a brahmacārī child still studying and practicing meditation. One morning, he woke up at 3:34, went to take a dip in the holy river, and afterward went to do his regular meditation under a tree. In the morning meditation, we sit in chin mudrā and lotus posture. Some keep their head down; he kept his face a little upward. A bird sitting on a branch did its business, and it fell on his face. The young Kauṭilya was furious. "Why did it do that?" But it was gravity; it wasn't the bird's fault. Kauṭilya became so angry. He got up, wiped his face, stared at the bird, and the bird burned to ashes. Kauṭilya thought, "Whoa, I have powers!" This created ego in him. He said, "I am doing good sādhanā, and I can burn anyone. I can do whatever I like." He was proud of himself. He finished his sādhanā. Now, by Gurudev's kṛpā, we have everything in the ashram. We have food; the bell rings, and we go to eat. But in olden times, a brahmacārī, a sādhu, a saint who had renounced worldly things, had to go for bhikṣā. He would go from house to house to ask for food. In Indian culture, if a family has enough food for themselves, even if they might starve, they will give that food to a sādhu or monk who asks for it before eating themselves. The householder owns something; the renunciant owns nothing. As per this culture, Kauṭilya went to ask for bhikṣā. He went to one house and said, "Oh mother, please give me some food." The lady from inside replied, "Just wait a second, I am coming. Wait a moment." After a while, he called again in a louder voice, "Bhavati, bhikṣāṃ dehi." She again replied, "Wait, I am coming." He grew angry. "Why is she not coming? I already asked her twice." Because that morning he had killed the bird, he was full of ego: "I killed a bird; I am the greatest." In his anger, he called again. She replied from inside, "Mahārājī, please wait a few minutes. I am feeding my blind husband. I am coming in two minutes, just wait." She came out with food. He started staring at her furiously. She calmly said, "Mahārāj, I am not that bird, so do not stare at me." He was shocked. "It just happened this morning. It's not in the newspaper the next day." At that time, there was no Twitter. The bird was dead, so there was no one to tweet. There were no newspapers. How did she know that I killed a bird this morning? He fell to his knees, bowed down, and said, "Mā, mother, please tell me, how do you know this? Please make me your disciple." She said, "Mahārāj, I am not a sādhu, not a monk. I am a normal household wife who takes care of my blind husband and feeds him. I do not take disciples, but you can go to my guru. I will give you his address. Go to him, and he will perhaps tell you how I knew." He said, "Oh, I would be very grateful." He took the bhikṣā. She wrote the address for him. He made praṇām and left. He walked slowly towards the address and ended up at a butcher's shop, a place where they cut meat. He looked around. He was a brāhmaṇa; for a brāhmaṇa even to be seen in a meat area is considered a sin. He felt ashamed and kept his head down, but he continued because he was going to the correct address. He asked a butcher, "Please tell me where this man is." The butcher pointed further inside the shop. Kauṭilya thought it was weird but proceeded. He entered a compound and saw a man with a turban cutting meat. He thought, "Maybe there is a mistake in the address." But he asked the man. The man said, "This is me. I know the woman you went to for bhikṣā this morning. She sent you to me. I know it. Just wait for some time. Let me finish my work, and I will get back to you." Kauṭilya was shocked again. "In the morning, I killed a bird. The woman knows. The woman sends me here. He already knows before I came what is going on." Patiently, he stayed. He did not want to go because he wanted to learn the techniques—how they knew what had happened or what would happen. Otherwise, he felt shameful seeing the butcher shop and learning from a butcher. It did not feel good, but he waited. The butcher finished his work, cut the meat, closed his shop, and said, "Follow me." Kauṭilya kept a distance of three meters because the man was a butcher. He felt a little bad, so he walked behind him. They reached the butcher's house. The butcher brought him in and said, "Please sit here. I will go and change, have a shower, and come back to you." Kauṭilya sat on the bed, relaxed, doing his mālā and sādhanā. The butcher went inside, bathed, put on new clothes, and came out. He did praṇām and said, "Mahārāj, I have old parents. It is lunchtime, so I need to feed them first. I will feed them and then come back to you." Kauṭilya sat relaxed again. The butcher fed his family, his old parents, and returned. Then Kauṭilya folded his hands and requested, "Please, could you tell me this vidyā, this knowledge? How did you know? How did she know that I killed the bird, and how did you know, before I came to you, that she sent me? What is going on? Please tell me." He said, "This is nothing. You should just do your bhakti, or whatever you are doing. Do it with complete passion and complete adoration. Do your sādhanā with such devotion and such strength that you gained the power to stare and burn the bird. That lady you went to for bhikṣā, she feeds her blind husband. She does seva; she serves her blind husband with such love and devotion that she gained the power to see me. I would not prefer to do the butcher's work because it is bad, but you know why I do it? I do it because I feel if someone else did this work, he would do it in a rough and tough manner, and it would hurt the animal more. That is why I decided to do the butcher work, because I try to minimize the hurt and do it with as much love as possible. I know it is wrong, and I know it hurts the animal, but at least it will hurt him less if I do it than if someone else does it. I also serve my old parents. So, I do my work with so much love, devotion, and adoration that whatever I do bears fruit." In the same way, if Gurudev tells you to do something, do not ask him, "Why did you tell me to do this?" If he sometimes shouts at you, it does not necessarily mean he is angry with you. It means he is taking your bad karmas away. Sometimes I have had the experience that he shouts at me, and I become mad at myself—not at him, obviously. I go and lock myself in my room or cry for a whole day. Then, after talking to a few people, I realize that he is not angry at me; he really loves me from inside, but he is trying to explain something to me. For example, if Swāmījī tells me, "Stop eating chocolates," I would say, "Yes, Swāmījī," but then I go and eat chocolates. It does not really work. When Gurudev says something, you may take 65-75% of it, but you still do the same thing. So if he tells you in an angry manner, in a way that touches you inside and hurts you a little, it will create something within you. It will create a change, and you may listen to him the next time he says something. So, when he says something, you should do it. I think I have taken too much time. I will tell one more story related to guru and disciple. Probably some of you have heard it in Europe or in Jadan already. It is a famous story, which I am telling for the third time now. Once upon a time, there was a guru and disciple traveling. It is about vivekā—how to use your own vivekā and how to use guru-vākya, as Gurudev always says. "Guru kṛpāhi kevalam, śiṣya ānanda maṅgalam." If you have Gurudev's kṛpā, if you have Gurudev's āśīrvād always with you, if Gurudev is always blessing you, then you are always happy as a disciple. Once upon a time, a guru and disciple were walking into a jungle. It was the time of Cāturmāsa. Cāturmāsa means the four months. In olden times, now we have cars and airplanes, so Swāmījī says every day is Cāturmāsa for us, staying in one place. In olden times, Lord Śaṅkarācāryajī introduced this Cāturmāsa for all sādhus and sannyāsīs. They were supposed to stay in one place for the four months of the rainy season because there used to be floods and strong rivers to cross, which was dangerous. That is why Śaṅkarācārya said you should stay in one place, not cross a river, and just do your sādhanā. Our guru and disciple were going to their place for Cāturmāsa. It was a little far; they had to cross a few states—Indian states or districts. They had a horse carrying two suitcases for the guru and disciple. Sometimes the guru rode the horse, and the disciple walked, or they both walked. They were going slowly. On the first day, while traveling, the horse jumped, and a suitcase was not tied properly. One suitcase fell on the way. The disciple looked back and saw it fall. He thought, "Cool, we walk." He did not think, "I should go and pick it up." He said, "Okay, let it go," and continued walking. The Gurujī was sitting on the horse; perhaps due to the sound or because he was thinking of something else, he did not hear the suitcase fall. They continued walking. In the evening, they reached a temple or maṇḍir to stay for the night. The guru asked the disciple to get his suitcase so he could take out a towel and pūjā materials to have a shower and do his evening sandhyā and prayers. The disciple said, "Oh Gurujī, your suitcase fell somewhere on the way. I do not know where it is. It just fell down." The guru asked, "Why didn't you pick it up?" The disciple replied, "You didn't tell me." The guru said, "Okay, fine. Now I am telling you." He was angry, but you know, even when we make many mistakes, if the guru always forgives us... We do many mistakes in our life. You tell him, and he, being a kind guru, always forgives your mistakes and tries to strengthen you more, to give you more support so you can grow. In the same way, the guru in the story told his disciple, "Okay, fine. You made a mistake, no problem. I forgive you, but next time I tell you: whatever falls down, pick it up. Just note my word: whatever falls down, pick it up." The disciple agreed. "I will pick up whatever falls down." The next morning, they started their journey again. While walking, the horse did its business. The disciple thought, "Okay, whatever falls down, I should pick up." He opened Gurujī's suitcase, collected all the horse dung, put it in the suitcase, closed it, and carried on. In the afternoon or evening, when they reached their place, Gurujī said, "Okay, I will go and have a shower. Bring my suitcase, the other one." He opened the suitcase while talking to the disciple. He put his hand in something wet. "What is that?" He looked down. "What is this? Horse dung? Why is there horse dung in my suitcase?" The disciple said, "Gurujī, you told me yesterday, 'Whatever falls down, pick it up.' The horse did its business; it was on the floor. I picked it up and put it in your suitcase." The guru was so mad, but he thought, "The disciple is young; he doesn't use his brain. Okay." The disciple said, "Gurujī, next time let's do one thing: you make a list for me and write everything you want me to pick up or what you want me to do." So Gurujī started writing a list: wake up in the morning, do this, bring my water, wash my clothes, do your sādhanā, make breakfast for me, bring breakfast for me, and everything—the daily routine he wanted his disciple to do, what to pack or unpack. Nowadays, when I travel, I see he has a few suitcases: one whole suitcase of medicine and one with clothes. When you look at it, you get confused about what to take out and what not to. We have experts here who know, but if I were with him, I wouldn't. In the same way, that disciple did not know what to do. The guru wrote a long list, folded it, and gave it to the disciple, who put it in his pocket. "I will do whatever you wrote in this list, Gurujī." The guru said, "Thank you." They proceeded again. That day was a little rainy, but it was the last day. They were supposed to stop in the evening and then stay for four months for Cāturmāsa. As they were going, there was a river to cross. In olden times, before entering a village, there used to be rivers. It was nature, not like now in cities with skyscrapers. For me, skyscrapers feel like cages for humans. You see pets in houses with cages for parrots or birds. I feel skyscrapers are tall city cages—buildings are just cages for humans. In olden times, there were rivers, huts, and temples—a proper olden village, not a New York City. It was a rainy day, muddy, and the river was stronger than usual. Usually, you could cross with water up to your knees, but today it was a little higher, up to the waist. Gurujī sat on the horse. The disciple held the horse tightly. They said, "Okay, now we will cross the river slowly. Hold on tight." They were crossing, and the horse probably slipped on rocks or made a sudden movement. The guru fell down. Not everyone knows how to swim. As Viśvagurujī was saying two days back, Lord Rāma Kṛṣṇa had cancer and said, "If I touched myself, I could cure myself, but then I would be misusing my powers, and I would have to take a new birth and get the cancer again." In the same way, perhaps the guru had powers. If he wanted, he could save himself—he wouldn't fall, or he would levitate, or come out somehow. But no, he has to go according to nature, according to the world. So he fell from the horse. He did not know how to swim. He was going with the tide of the river. The disciple saw him shouting, "Help! Help!" The disciple said, "Wait, Gurujī, let me check if you are on the list." He took the list out of his pocket. "Pick up this, pick up my suitcase, pick up..." He read the whole list. "Sorry, Gurujī, you are not on the list. I can't help you." And that is how the story ends. The moral of the story is that you should use your viveka. The guru tells you to do something, and you do it, but you also use your own mental strength and viveka to know what is right and what is wrong. If the guru did not write that you should pick him up, that does not mean you should not help him if he falls. You should help him get up. So, sometimes also try to use your own mind. That is enough for today. We will continue something tomorrow. Thank you very much. Hari Om. Śatip Nārāyaṇ Bhagavān Kī Jai. Śāntiḥ, śāntiḥ. When we enter into our own reality and seek to know why we should come... We humans, and also other creatures, have their own timings: when to sit, when to drink, when to sleep, when to rest. Indeed, humans also have this. But the difference is only the word. We call the master, you call the master, and we call the guru. But the masters or teachers you call are present 24 hours in their brain, in their thoughts, in their heart. The whole day and night, what kind of functions are there? So, definitely you understand that in our yoga and daily life, all teachers of yoga and daily life and myself, when we call physically or mentally, then we bring in those divine thoughts, divine feelings. It is not like, for example, a principal of a college. Day and night, at all times, his thoughts are in his mind. It does not matter where he or she is going. You may go to someone's wedding, to a football game, to satsaṅg, with friends, or to the forest. Going to the college, sitting in the college city chair, swimming, playing football—everything. But that one has only one thought: who is the principal? And the student does not have this in their mind all the time. Sometimes they have it, and then they forget. This is the difference between a student and the teacher. The teacher, what we call a yoga teacher—but if the yoga teacher should know what yoga is... If you know the two letters "yoga," if you know this, then you can become a teacher. If you are a principal and the student is a beginner or at the last stage, immediately, anytime they ask a question, the principal knows. But the whole year, the student is learning, and for the examination, the principal asks the question. And we are saying, "Can you ask me once more, principal, please?" Again, he asks the question. I am inside, empty, or burned; it is S only. This is the difference between the master and the student. And so, all our teachers, all our yoga in daily life, and many others, when they sit on their yoga mat, immediately he or she is full of that knowledge. Every word you are saying is like you have seen that which is heavy and which is not heavy; then it is like a master. And even if there is something, the principle, the master will know that these disciples in that class, if I do not tell them at the end of the year what I should teach them, and if I do not do it in the front, they will be completely confused and fearful, etc. So that is why everyone is coming to the class, and the whole day they are sitting on the chair. How many years have you been sitting on the hard chair? Your both buttocks are brown, red, and black, sitting there all the time. Part 2: The Essence of Sādhanā and Guru Kṛpā We are all at home now, my dears, including myself for a while. We are at home, but consider: I am sitting and giving instructions, and you know thousands of our bhaktas—and even those who are not bhaktas—from many, many countries are listening and taking this in. Many are doing something now, putting something into practice, but they do not truly know. So, everything has become what they call the work of a butcher. And what is a butcher? You do not know. He gives you the meat of a dog, a cat, a rabbit, or a goat, etc. They do not know what they are eating. I do not know how to tell them about cooking or boiling it. I do not know how to cook meat. But what do most people do? They mix masālās, fat, chilies, salt, etc. More spices make it tasty, not what truly supports them or what they have actually eaten. So, a person should know, and then we are on the path to achieve our goal. Today, yesterday, the day before yesterday, and for many years before, whenever you came to my satsaṅg or lectures, there was the smoke from the Agrabatī. From that, we were sitting and learning. When I come for a satsaṅg with Indians, they are very full of the masālās. Children are crying and running, a man is getting up and coming and sitting, except for some people who are attentive. In some places, because they lack the knowledge to receive properly, it is like someone waiting in a room where they always call you: "Your number, come immediately, go, this is your letter." So you are constantly sitting and listening, thinking, "My number will come," but if you go out to smoke and your number was called, you were not there. Once, twice, three times. "Next number, please." The next person goes in. You say, "But I was here now." They reply, "Now you will be at the end again." I see throughout the world where I give lectures: all are sitting with concentration. They are sucking in everything, and they become the master. They are good. Similarly, I ask all of you today—you can call yourselves my friends, my brothers, my disciples, or anything—but concentrate and do your sādhanā. Holy Gurujī said, "If one day, no food, it doesn’t matter, but one day I will not leave out my sādhanā." For two days I have not eaten, Holy Gurujī said, but my mālā, my sādhanā, my Gurudev—everything remains there. Sometimes, Gurujī told me many, many stories that I should not tell. But once I was in the Czech Republic, Croatia—that was Czech, Slovakia. In Slovakia, my bhakta, he unfortunately passed away. He was a great bhakta named Bhaktānanda from Slovakia. He was a bhakta till his last breath, and he was always my God. Perhaps he was about 200 meters away. I was going for a little walk in the forest, but his thoughts, his feelings were with me: "How and where, Swāmījī?" And when he passed away, those were his last words. Just now, one of my disciples also passed away, and in the last minute he said something very significant: "Swāmījī, now." So, there are bhaktas who are sucking in peace and harmony; it does not matter how it comes. So, do not worry if one day you do not get food. Even if one day you have no water, you will not die. But Gurujī said, "I will die if I do not do my Gurudev’s bhakti, āsana, sādhanā." Sādhanā means everything. Long ago, Gurujī became a sanyāsī. He went somewhere, before he met Mahāprabhujī. It was in a place called Madhya Pradesh. He was very young but had much bhakti. He was going from one village to another, but it was already late, and he did not know where to go in the village. A young man, he thought, "What will I say to anybody?" It was winter. The sun was setting and it was dark. There were people throwing ash from wood and other things; they were making a burn pile for the garden. Gurujī was also afraid of what people might see. So he slowly went there and entered into the heap of ash for warmth. It was very cold. He had only one dress, like our Avatār Purījī has now. Sometimes a dog came, and when the dog came near, the dogs went away. Early morning he got up and left. Everybody said, "Oh, some sadhu covered in ash, very nice." They said, "Mahārāj Jī, please come and eat," and they gave him a shawl. Gurujī said, "Why do they respect me?" Afterwards, he said, "My Guru, my Mahātma, who will be one day, is already with me, and he already gave me my initiation." You will see Gurujī had a lot of hair, hair like this. Gurujī was very thin. But sādhanā and guru vākya, guru vākya hi kevalam. Dhyāna mūlaṁ guru mūrtiḥ, pūjā mūlaṁ guru pādam. Mantra mūlaṁ guru vākyam. Mokṣa mūlaṁ guru kṛpā. Kṛpā. Mokṣa will be only if there is kṛpā. But if you are not feeling the Guru, yet you think, "I am a Guru," then one day it is this Guru, two days it is another Guru, ten times it is another. You do not understand who that Guru is. So sometimes people make such stories which are not like that. And so, that is you all listening to me. Come to thyself. Wash your hands, legs, and mouth, or the whole body. Then, come warm yourself with some stretching or something. If not this, then the mantra: "Oṁ Guru Brahma..." Do not just say "Guru." What is that? Then you do not know; your sādhanā is not coming. Your whole energy is awakening. So I said, first either you do the exercises, baddhikha to prāṇam, only two. If you do three rounds, you are the perfect of the perfect in meditation without needing the instruction of the master. That is it. That is it. Because when we bring all our glands of the body to make them active, the glands will be active only if there are joints, and the joints give further to the wall of the muscles. From those muscles, then all our nerve systems, everything. And when that time comes, this is a yogic technique, then comes the glance. And the glance puts everything, how to say, correcting all together. And when you all connect into one glance, that glance makes such kinds of hormones which cannot be produced without these yogic exercises. And when these glands and these hormones in certain parts of the body activate, and the same... Then we come into meditation. What are the hormones in the brain? And that is not only that, but then going back to different things, so there are one after other things. Then there is meditation, and how will we do that? Mantra? That side it will come to you one day. I will come when you come to the seminar. I tell you, you are learning now, but tomorrow you do not know anything I told you. But your teacher, your master, knows, and that will keep you active all the time. Therefore, my dear all, for sometimes we should stay in our house. Our house means if you have a farm, with few people, okay, no problems, but always changing certain things is not good. So if you have that energy, that is good. Qualities, and you are completely clean, then you will not be afraid and not be ill. But if you are touching some other, this what we call this corona, and that corona is white. It is not white; it means there is nothing inside. It will only spoil. So in our sādhanā, do not go there and do not go there from the toes till the top of the head, and from the top of the head till the toes, but within, everything is one, like in the honey bee. There is only one they call the queen, and all these bees will give their life, but they will not harm the queen. If the queen goes, they all will go away, even all eggs and every honey, everything there. That is called now he is, or she is, understanding what the guru is. What is then? Beginning and perfection will come if we have that, otherwise, these are called the corona, and that corona will destroy everything, one after another. If it is harmonious, everything is alright. Therefore, the Guru is not for one. If you have one father and ten children, do you think, "I do not want this father, I will want another father"? No. Similarly, if you have one Jesus, will you get another Jesus? Look, the Muslims, they call Allah. For them, is there anything else? They will give their life, but it is that. Why? And we also, our Bhagavān, our Kṛṣṇa or Buddha, or what you call Rāma—Buddha is not counted as an incarnation. Now we are putting it in some books, but that was not an incarnation; incarnation is like Kṛṣṇa, yes, incarnation is like Rāma, the incarnation, many, many other names of that, the incarnation Varāha. Varāha is like a big, big, you can say, and it has the tusk, teeth like this. He went down and moved Vishnu like that, and he brought the ocean with his teeth and balanced the earth on the ocean. That is an incarnation. So now we have to look through all of this. Many people do not know what we are telling. Otherwise, we are all incarnations, every incarnation. Even the eggs, they will be incarnations when they come out of the egg. Incarnation is that kind of incarnation, like samayipapa, time to time. And then we are also getting nimitta. Nimit, but we do not know who is now the Nimit, but many are taking it, they are, but it is. Gurujī gave one very nice, very nice story; it was in some books, very nice. There was one Gurujī in the forest, and his disciple, and he had one or two cows. Disciples were working, and this and that. One day, after 10 years or something, he said, "Gurujī, I want to go to see the melā," like a Kumbh Melā or any gathering. "I want to go to see the Gurujī melā." Gurujī said, "What will you do? All those in the melā are always coming to us." The disciple said, "No, Gurujī, I am always here. Please, can you send me to see the melā?" Gurujī said, "Well, if you want to go to the melā for one day or two days, then I give you something. What will you do in the Melā?" The disciple said, "Gurujī, there are so many people, and it is very nice." So then Gurujī gave him one peacock bird’s feather and said, "Go there. In the Vedic Melā, there are many, many hundreds and hundreds of people. Stand somewhere in a higher place and see through this feather of the peacock." The disciple looked through it; it was like a glass. He saw many: some were pigs, some were deer, some were dogs, and there were many, many creatures and crocodiles, and all, everything. He said, "God, Gurujī, Gurujī, why did you give me that? What do I see?" He was in the Melā, and Gurujī said, "See through this feather where you see the humans. Go there and sit there." Again, he looked that side: many, many, like animal activities. Then he looked again somewhere, a little far under a very beautiful banyan tree, and about 20-30 people were sitting there. So he was going through, and nobody was looking at him, or like this or that, and the disciple was so angry and fearful. Then he came near to these people whom he saw. They said, "Oh Mahārājī, oh Mahārājī, please come, come,... please come. Oh Bhattu, come on, sit down. Come have dinner with us, lunch with us." He comes and sits. They wake up, get up, and give him praṇām. And again, he saw this: they are all human. After looking, there are so many animals. He put the feather inside. He got eating, and immediately he ran away like a fool, Purī, to make a praṇām and pūjā for Gurujī. So he came back, and Gurujī said, "Why did you come so quickly?" He said, "Gurujī, I have had enough melā." "What kind of melā, Gurudev? Please, you go show me the Naraka. You show me the Naraka and Swarga, Dhona Gurudev. But Swarga is not forever for the Brahman, that Brahman, Supreme Brahman, and that is in Gurudev ke caraṇome." But if you understand. And so, immediately we are, somehow we are angry, some are jealous, some are inside, and this, "I am better," what he’s saying. There are, in the whole body, the glands in the whole body, in different kinds of activities in the body. Some are angry, this, this... And only Guru Kṛpā, all the glands and all the hormones and all bodies and everything come to oneness, and that’s called dhyāna mūlaṁ guru mūrtiḥ, pūjā mūlaṁ guru pādam, mantra mūlaṁ guru vākyam, mokṣa mūlaṁ guru kṛpā. But that Guru Kṛpā, if you have, yes, you have Guru, you have Guru Kṛpā, but some, how many percent is, you have anger, jealousy, etc. That’s why our Gulābjī Kothārījī wrote and sent this. He said, "We have 62% good quality, 33% and 99% is negative within us." Every time you say, "I am angry," and "I am this and this and that," please watch yourself, clean yourself. Śaṅkhaprakṣālana, physical śaṅkṣālana, without śaṅkṣālana, tāmasya, mantra. Many, this is a purification. Then you can have meditation. Otherwise, my dear, that is a medi. You know, and what is a medi? In German language, I do not want to tell you. Is there anybody, German speaker? Medi. But Medi is also the best. There are two medis. So which medis will you take? So that’s why everything that is there for, that is Yamaha. Today, all please, pure water, pure thoughts, pure thinking. Read some good booklets, make together nice satsaṅg, sing the bhajans. Now in India, we have Bhagavān Śrī Rāma’s incarnation, and Bhagavān Rāma is only one day old, and he is walking already. Thamak, thamak chale, Bhagavān Rām kaise chalte, thamak, thamak, chalat, Rām, dheere dheere chalte, thamak, thamak, Bhagavān Rām kaise. So even if somebody is angry with you or telling something, not like jealousy to you, you will not be happy. But become a Mīrā. Meera naachi re, pagha gunga rubandha, Meera naachi re. Everything is guru bhakti, he. Guru bhakti is one river. A river. The river has curves, not the water. Yes, the river has curves, but not the water. So sometimes you have to turn left and right, but your inner is like a river. Then you and me and all, we are best. And all, each and every drop of the water—if one drop of the fog has to come again, they will all merge into the river. Sometimes a river, we... Are we the river water? So what happens? There is coming one beautiful between the river, what we call that lake, a little lake, not like an island, Sankyo. And then, what happens? The river is flowing. But we have there this lake, not a lake, a high lake. So what happens? Some of the water goes that side, and other water goes this side. You said, "I’m happy this water is gone from this side. I do not want to see this." Others said, "I also do not need you." But after a few kilometers, again they come, friends. We are all, the whole river is coming. We come together into the ocean, and when you meet, just coming, joining to the ocean, you call, "Lake, please, and, where is the lake?" That was not a river. That was a river. It is only ocean. So we, in our hand, have a drop of water above the ocean. As long as we have it above, it is a drop of water in our palm. This is the only drop, and that’s the ocean, and when this drop will fall into the ocean, there is no drop anymore. It’s the ocean. Before you are jealous, before you are angry. You said, "My Hindu Dharma, my Muslim Dharma, Isai Dharma, this Dharma, my country, their country, my... I am a rich man, otherwise, this is the... what is the burning inside? Burning." Which kind of hormones are burning in the body? Heart will be heart, beat, and heart. Heartbeat and heartburn. Teeth will be a problem. Many, many things will be burning in the heart. Someone was very angry and angry and angry, or jealous, angry, and someone was sitting with Gurujī, and I was there. So I said, "Gurujī is angry," and Gurujī said, "Oh, pity." Gurujī said anything? He said, "Pity." I said, "Gurujī, what is a pity? Pity you." Do not know, I said, "Yes, I know," but what is that? That if you are jealous or angry, that jealousy or anger—not jealousy, anger—anger is a very strong Rakṣasa. And that Rakṣasa, you bring beautiful things in your house, but on the door of your house, that Rakṣasa of anger will take all from you, and you come empty with anything. So, how many: Kāma, Krodha, Madha, Lobha, Moha? All this is written very clearly in every book, and in Patañjali, and in many, many things it is written. And so, my dear all, be happy. I know, I have heard many, many... our... Bhaktas, many, even some are from trade, nearly nearly 40 years, sixty, fifty years, fifty-one years old. I have my disciple, and they, he said, "All again we are together, and we are sitting there." One called me and said this, but I said, "I did not see you for a long time." He said, "Gurudev, I did not come for a long time, but I should have come. You know, you told me one day." I said, "What? You know, Gurujī, I am your devotee. I am very much, but from that one day, I could not come." I said, "Why? Why? Because either or." And so, if yoga or family, and so, either I have to give up this or that and have a child, so I remain in the family. But in my heart, in my mind, in everything, I was, in the time of sleeping, getting up, washing, always Gurudev. And now, in such a situation, he called me, and it was a long time, and he said, "We are all sitting in the families," and I was meditating. And they said, "Are you still practicing yoga?" His grandmother, the mother of his husband. She said, "Mother, why did you say I’m still practicing? I am practicing. I’m far distance, but I am there." And so, it does not matter if we are here or there, but we are there. Like the song of the Swami, one Swami, who was Gurujī, the people were jealous, jealous. That was Yogananda, Paramahaṁsa Yogananda. His Gurujī is here. He went to America and some other countries. People were jealous, like me too. So they said, "Swāmījī is only there, and he will not come and this." But he was writing a letter to his Gurujī. Gurujī was always writing to him, "You are the bottom of my heart," and something like this. But people were telling him like this. So one day he got a letter that this person and that person and that are talking, that I am not good, and this and that, and you do not. So people say that they are not devoted to you, or anything like this. Some letters. And then he said, the bhajan, you know, he said, "Guru Dev, what is that? Guru Dev, I, Guru Dev, I will be all day. My devotees come and when devotees go, but my Lord, I will be Thine." And you see how many Gurujī’s disciples go, how many of my people are going. But bhakti hai, Gurudev, I will be there. In that Ashram of the Dharmamandir, Bhaktas may come and Bhaktas may go, but my Gurudev, I will be there. And if I am far, far from the stars, still I will be with thee, O my Lord, beyond the stars. And when I, even I, die, look into my eyes. My eyes, what will I tell you? I will be thine. My Lord, even if I die, look into my eyes. No? Yes. So, that is called, they are bhaktas. So many, as many of these people of that master’s, they were jealous, they are gone, they are burned. How? It says to burn like an ass. That’s why. And for him, thousands and thousands of bhaktas were devoted to his Gurujī. That’s it. Jealous? Jealous. You know what is jealous? Being burning. Jealous. Jealous... You know, the jealous? Fire, fire, fire. The heart is burning. The heart is burning. Sorry, my dear. I know one person who was telling, please, that is not anymore here, but that person is still somewhere, is still my disciple, but she died. But who was that? She said to me, "Swāmījī, I have one person, my husband, and that some other." And you know, Swamiji, I am. I can twist him like this. But Gurudev, you hold me back. I said that’s better. Yes, now I know. And my memory, you see, my memory. It was in 1970 or 1972. How far is it? And that is, I know where it is. And it is very near to our dear Umāpurī. And Umāpurī village is from there about fourteen kilometers. She did not know that at the time. She was born, but she was there. She did not know. But once I told her that driving, I said, "There is one village, and my very nice, dear disciple, she’s still there, still." But she was coming from there by train to the other side of Vienna, by the train, and she got there. There is one guru, and he can do everything. Yes, now I open it, but I do not tell you the name, please. In another city, and her husband or her friend, or he’s still not married. He’s in France, and she’s here in Austria. Other way, in France, she’s there, and she’s going to France, and she... So, see, that somebody’s there, and she did not, and I come out and twist it like this. I say, "Oh, but there was no drops outside, really. I’m sorry, please forgive me. Forgive me, please. If I, but I did not tell your name." Or anything, but I tell you, please, so there is a burning inside. And when there is burning inside, then you are gone, you are lost. It is like one very nice seed, and a moth comes in the seed and eats everything and goes. It is only empty. So we have two kinds of chana. If it’s gana, it’s very good. But when it’s empty, it’s just like nothing. So, if someone is angry or jealous, I can tell you, you are doing so much hard sādhanā, prayers, or work, or heaviness, and suddenly the burning is gone. Therefore, sādhanā, let it be. Does not matter who is who; we will die. And when we die, everything is gone. Everything now is mine, but then neither die nor mine. So in India we said, "Janme tab muṭhī bhar ke, or jāyeṅge tab muṭhī khul kī." It means when you were born, everybody, all of you, everybody, me also, when I was crying, but I do not know what they are doing, and I do not know what I should do. When we were born, and the girl, the lady was sitting beside and opening our palms, "Know one, and then two, and then three, and these, and these," and like this, no? You remember? You do not remember? You can ask a doctor in the hospital, so they... would open first here, so that you can have breath, then fingers and toes, yes, and then from the navel out. So bheṭā muṭhī pāṇḍegī. Or gayī, usse mar jāyeṅge, jisne we die, it will not be fist in, it will be empty. You will see the everyday persons or animals, or any, ears will not be like that; it will be like that. So, when we came, we brought our feast full of them. But when we will go, nothing, there is gone. So, my dear, these are which kind of energy, or some kind of thoughts, or who tells them this? Maybe, but we lost, and we should not lose. We got it, and you know, we got Alagpurījī. And that river is flowing in our prāṇa. In our whole prāṇas, in our glands, in the whole body, each and every cell that is within us. And you are, and you have, and we will have. We will blow in, we will fly inside. That’s all inside. That’s it. We are that river, into the river, into the ocean, off the ocean to the Brahmalokas somewhere. So, meditation: wash your hands, wash your mouth, wash your teeth, sit with your hands, legs, and everything, and breathe up and down, doing exercises a little bit, and then sit straight, but not like this. If you will make like this, then I will open my eyes and see what you are doing. You are sitting, yes. And then I am looking only at you and your closed eyes. And you are like this. Straight. Elbow straight. And then within three, four minutes, you are like this. And after 10 minutes, like Haripurī. Yes. So, sādhanā, all my dear, I try to make you happy, healthy, relaxed, and give further to your bhaktas, our brothers, everyone. Sādhanā, practice, maybe three, four come together in your house or somewhere in your other country, there are not so many problems, or you are somewhere on the Hidrathri coast, there somewhere. Yes, or sing the bhajans, do good things. Tomorrow, something good is coming. I think, good stories. Just only tell me tomorrow, please tell me that story. That is so good, and when you will tell me, so how many, please, that story? And I tell you, yes, but tomorrow I was a... do not talk about the stories. Come and practice like this. I do not know, so you are all my... Dear of the dear. Practice, practice, practice. Go in within thyself. Go within thyself. We shall become one in ourself. Therefore, there is one bhajan, a nice bhajan, and that is a very nice bhajan that I like, the Narabdha. She likes always. Which kind of mantra is this? It’s a very nice bhajan, that’s why I’m... Chalo, chalo, yes, no, yes, Satyāgraha, no. I, Agnī Devī, tell everyone, it’s called a very nice bhajan. It’s already here, it is already here, like Umbapurī. Yes, there are many, many things, okay. Very sad. Unable to get the live webcast today. Now, I do not know, but it is said, but here it is not very good. Okay by me. Not Narabdha is the best. Lo kalāja sabatāyāk dhāra ke vairānāveṣa, guru vatsālu saunādeṣa, yantaryā mīme cālūsa unād o deśyā me akhāndā ujālā. Cāndā surajānā hiṣe o deśyā me akhāndā ujālā. Cāndā surajānā hiṣe Ranganupayanupayanadi. Nahi pauncherankanaresh Guruvara me chalu saunadesh. Antaryāmī me chalu saunadesh. Loka-lāja-savata-jāke-kalapana, loka-lāja-savata-jāke-kalapana. Dhara-ke-vera-ganaveś, dhara-ke-vera-ganaveś. Guruvara me chalu saunanesh, syantar jami me chalu saunanesh. Āgama deśame santavīrāje Barambha ādeśa. Āgama Deśame Sant Vīraj Bambar Ādhe Unīvo Deśame Amīya Jaratāhe sata guru indra sureśa. Sata guru indra sureśa guru mecha ālu saunāde. Antaryāmī mechā alū saunade dhārā ke vairāgana viṣa dhārā ke vairāgana viṣa Guruvara Mechā Alūsa Unādeśa Antaryāmī Mechā Alūsa Unādeśa. Śrīdīpa Kahepāda Esamāna Bhāve Śrī Nidhi Pākahepāda Esamāna Bhāve Pira Nāhin Janamādhāre Sādhanāsīha Sādhārasīha Samābhīra Loka-lāja-sabhā-tāja-kikala-paṇal, dhāra-ke-ve-rāgana-veśa, dhāra-ke-ve-rāgana-veśa, guru-vara-ve-cha-nuṣā-unāde. Deep Nārāyaṇ Bhagavān Kī Jayā. Satguru Svāmī Madhavānjī Bhagavān Devadhī Deva, Deveśvara Mahādeva. Alak Purījī Mahādev Satya Sanātan Dharma Kī Jayā. Oṁ, Oṁ, Oṁ. Viśvaguru Paranthanśvarī Maheśvarānandajī Gurudevakī Jay.