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Om Śabdāśa Prabhu Śaraṇa Parāyaṇam. Om Śabdāśa Prabhu Śaraṇa Parāyaṇam. Om Namaḥ Śrī Prabhudīpānārāya. Om Namaḥ Śrī Prabhudīpānārāya. Hama Śabdāśa Prabhu Śaraṇa Parāyaṇam May. Om Namo Śrī Prabhudīp Nārāyaṇ. Om Namo Śrī Prabhudīp Nārāyaṇ. Amma Śabdhasa Prabhusaraṇa Parāyaṇam... Oṁ Namaḥ Śrī Prabhūdīp Nārāyaṇam... Deep Nārāyaṇ Bhagavān Kī Jai. So, this is the mantra for these terrible situations and all these infections which are spreading round and round the whole world. We are chanting the mantra of our Gurudev. Devadideva, Devaīśvara Mahādeva, Satguru Svāmī Madhavānandajī, Bhagavān Kī Jai. Blessings to all dear sisters, brothers, all the practitioners of Yoga and in their lives, all those who are spiritual, those who perform ceremonies—they themselves become that God which they worship. It doesn’t matter from which religion or which country. You know, it is said, "Japaṯ paśu aura pakṣī pyāre śubha aruṣyam, japaṯ paśu aura pakṣī pyāre sāgara śubha." We know that early in the morning, all the creatures, all the birds, all the animals, they wake up. Many wake before sunrise, maybe some five minutes before, but at the time of the sunrise, they are awakened. All jīvas, those who are on that path towards God, are going higher and higher. But there are those creatures; they are only active in the night, in the dark. And those creatures are hunting in the darkness. They are dark in the dark, and they are like thieves. The thieves are waiting for the night, and when it is a dark night, they are going to do something negative. This also applies to humans. They wait for the darkness, and then they will engage in different actions—hunting something, cheating something, taking away from a house, many things. These activities happen in the darkness. And they are, for example, what we call the red bat. The red bat wakes at night. Also, bats in the rocks, when the sun sets, they come out. So, this is a negative creature. Similarly, the Chor, Jo Ketāyam, they are also like this. And so rats, for example, are hanging upside down. Their mouth, their face is hanging down, and they cannot see, and they are hiding, but they know they cannot see the light. It means that those who are negative people are acting, running, chatting, doing everything in the night. Not those who are making songs, bhajans, and so on in the night—that’s okay, because they have a light there. So, there is the Paśupakṣī. Paśupakṣī, they sleep at night and wake up in the morning. Now it is said, the Brahmaloka. Brahmaloka means Brahman. Not a Śiva, not a Viṣṇu—not that Śiva and this. But Brahmaloka is the highest, the highest of pure purities. There are many, many people who wake up early in the morning automatically. Even the parents do not wake up, but there are little children—you can see them—they wake up. I have my disciple, one in Slovakia, and now he is about 12, 13, 14 years old. When he was little, he was awake before the sunrise, one hour before sunrise. The mother thought, "Feed him this and that," but after he was one year, then two years, five years, six years, he would wake up. And now also, he will make meditation; he is meditating, and then making āsanas and everything. Similarly, there are many, many people, not only one. And they are a little bit dizzy, which means sleepy. It is said that when the sun sets and it is dark, then one should go to sleep. But now, in these modern activities, mostly people are working at night. Someone works day and night. Day and night we call them workaholics. Work, who is doing the work, alcohol, all of it happens—there are many, many habits. Similarly, there are people who cannot sleep and cannot do anything; they work more and more. At their office, they sleep down on their table for a while, and then again they work. That is a habit, and habit is what a man has according to his activities. But they can change, definitely they can change, and therefore meditation, yoga, is that which can bring again the balance of the activities for humans also. We have some people who have night duty and some who have day duty; these are different things. But generally, those who are living should go to sleep early and get up early. It is said, "Early to sleep and early to rise." Early to rise, early to sleep, and early to rise—this will make a healthy man and a good man. That’s very good. So tomorrow, all here who are listening to me, and you also who are sitting here: tomorrow morning, one hour before sunrise, finished, like in the military. In the military, they are so disciplined. Early morning, they get up, they make their bed very nicely, and then go shave—except the Sardārjī—and also cut hair nicely. Not like that. No military man looks like this. They are very good, like proper humans. There was one man, someone said that in America, there was some kind of house for people who are not mentally managed, mentally imbalanced people. They had a place for humans like this. They are always running away. They are so, and they are also very intellectual in some way, though they are like this. When someone allowed one person to go outside to bring the dog, and the door was open, he would run away—not the dog, but that person. To run away and get them, you would have to tell the person who was there. So what they did was they cut the hair only till here, on this part—not the chotī. Dakinī, who is here? Because when these disabled or mad people, you can say, when they run, someone would ask, "Did you see that person?" And they would say, "Ah, yes, here and here, you can see him." The barber made a joke, and the barber made everyone have this new hairstyle. All were there. They don’t know who is the stupid one now. And all people thought it is a new fashion. So it is like this corona. The corona ran through and through, and immediately, like a corona, everybody looks like this. It’s not nice, but this is a fashion, and wo fashion mein kahā̃ chalā jāyegā. But the army does not do that. The army has a very nice haircut; it looks very good. The army people get up, they dust their bed, make it very nicely, and then clean. Then go to the bathroom, shave, take a bath, put on the dress, and also nails—they have to be checked. Checking everything, and then they come out. And then it is before sunrise, but then the sunlight comes. At that time, everyone had to stand in the field. Then, I don’t know how they are doing, but they said, "Left, right, left, right, one." Oh my God. Sometimes, young people said, "Oh God, they are shouting at me. At home, I was sleeping well. In my day, my father, my dada, oh God, I don’t want them shouting at me." He said, "No, it’s training." So, similarly, everyone has to go and practice sādhanā in such a way. The exception is only one: because someone is working till 12 at night, then of course they have to get up a little later, or this and that—that is a different thing. Otherwise, the Paśupakṣī—Gurujī always says, "Japat paśu arpakṣī pyāre, śubha aruṣya he manav." Hey human, hey human, you should also wake up and sing the prayer. You know the birds are singing? All birds are singing, and why? We say, "Oh God, screaming this"—no. And how sweet! Everyone is happy. And now, what we call the pesticide. Many, many fields have poison. All the birds which are coming and eating are dying. So these birds are running to the forest somewhere, or to a very good village or park where the birds can live. They sing; birds are singing, and when they all come, they are singing to each other, "How are you? How was it there? How are your babies?" This and this. "Come and see, sit under our ashram, under the trees." Learn from them, and there are many, many birds, now many, many, and how nice. There you can sit and meditate. That is something, the resonance of such creatures. And so we should also have it in this way. So practice early morning. And if you are tired after one hour, after sunrise, you can sleep again, okay. But Brahmaloka or Brahmamūrta, you should not forget. Gurujī was singing bhajans, and sometimes Gurujī sang bhajans until midnight or until two. And Gurujī has such good bhajans; singing and the voice of Gurujī, you see always on the case. And Gurujī, right? Sleep, but one hour before, he sits again. You know that many times you experienced that Gurujī’s mala was always there. Where is my mala today? The mala is there. So what is that? Sādhana, yogic sādhana. Only āsanas is not enough; only this is okay. Āsana, prāṇāyāma is very good. This is the first level. But after, there are many other levels, and there are many, many ṛṣis, many, many yogīs, many, many gurus, whatever you say. Many are living in India. I would say millions. In India, there are great, great persons. I think millions, not only one million. Though a house family—husband, wife, they have children—but their pūjā and everything, that’s why India is India. Maybe someone turns away for a while, but then they will again come back. The people who have studied very much become diploma, and diploma, and diploma, a deep nemo, very deep. Diploma means deep, dip lam, lamba, but at the end, even they will, when the last minute comes in their life, then say, "Rām, Rām, O Bhagavān." Then we remember the Bhagavān, but those who speak of Him all the time, they are great and great. Our Alakhpurījī, our Alakhpurījī is from Satyuga. And there is a big, long study: Satyuga, Dvāparayuga, Tretāyuga, and Kaliyuga. Till now, Alakhpurījī is somewhere here. He is like a reflection only. You see in the mirror, and you look, and somebody is coming from this side, but you see in the mirror, and suddenly he’s not there. Myself, in these five or four years, I had visions of Alakhpurījī. And our Dr. Shanti, she said that she also had the visions of Alakhpurījī two or three times. But what I saw—he even gave me twice visions on the rocks. Sitting near the rocks, and one came out from the valley, that side, the glaciers, where the Pāṇḍava had to step the seven steps—flow of story, no? Steps. If he can cross now, then he will come to the Satopat, not Satopaśyarī, Svargya Yoga. And one step is not so big, like Yogesh, like this, bigger than this wall. And there are seven steps still there. And he has many glaciers, shred free. How did the Pāṇḍava, Yudhiṣṭhira, climb? Then he came up—you know the story, that is all. When we found Alakhpurījī, he had many caves, but this cave, this is the one that was just there. And it is said the Pāṇḍavas should go to get a blessing from him. And the four brothers and their Draupadī, they died. So, there is a cave, and we are all blessed now. Many bhaktas are going, coming, and betting. Devpurījī, and now we have Devpurījī. I have my visions. I came to the thought that Devpurījī got seven births at once, at the same time in one mother’s womb. Only he, I don’t know how it happens. And when he goes into samādhi, he is also in many places. And that Maṅgīlāl-jī, who was Mahāprabhujī’s disciple, also when he gave samādhi in his village, he came up to Balāgoḍā because there was a cave which Mahāprabhujī made for him. And all the people from Balāgoḍā were sitting there, and they got one message, what we call a telegram. The telegram arrived, and they were reading it: "Maṅgīlāljī is coming." So they said, "Maṅgīlāljī, we got this telegram: 'Āp tū samādhi lelī, kyā to hotāī hai?’" And he came near, and people made praṇām, and he disappeared. Just like wind is gone, Maṅgīlāl jī. Such sādhus. And so our Bhagavān, Alakhpurījī, Devpurījī—he was there, and Alakhpurījī, I think, gave him everything. There is a one-thousand waterfall, one big, big ocean, one rock, a very big rock. And there are a thousand waterfalls, and it is said that Devpurījī could go through the rock to the outside, and he could walk without a floor, which you have seen. Many people are still here; they are old, but they saw it with their own eyes. There was something yesterday: somebody said on the web and Facebook that there are yogīs who can give life again, but the explanation was a little bit not that way. So I said, "Yes, I want to tell him that Devpurījī gave the life of life to a girl named Meena, who had died." They were carrying her to the grave, and Devpurījī said, "What are you doing?" "She is a dead girl; she died two or three hours ago." "No, no, no. Come here and bring one neem leaf, put it in her mouth." And she is dead? He said, "She is not dead, don’t worry." He said, "Betī," which means daughter, "get up." And she got up. And she, last year, in Kailāsh Āśram, I was sitting there, and she came there to see me. Because she lives a few kilometers away from Kailash, but she said, "I want to see Maheśvarānandajī darśan." So she came there. We took a photo. We talked about what she said. And our Umā Purījī was making a film. So there she was sitting, and she told this: what happened and how it happened. Devpurījī. Another boy, a Rajput, had only one child, a little boy, and that child died. And they were crying—his mother and her father, they were very devoted. All people came together, but his mother said, "I will not give my child to the graveyard. I will go to my Gurujī, Alakh Devpurījī." And she brought the child there. Devpurījī was in his kuṭiyā. She comes there, very strong. "Purījī, Purījī..." Give the breast, the milk from her. The child is hanging. So he said, "He’s not hanging. Take it in hand, head in." And the child began to drink the milk. The people of Kailash and the whole region know that Devpurījī could bring life to animals and humans. Similarly, you know, in the Lilāyamṛt book, it is written about all this and one more. That one hunter went to hunt, many birds in the basket, about 30-40 birds. Devpurījī was coming from the other side, and the hunter was coming from the other side, and he was very, very afraid. Devpurījī was walking quickly. So the hunter put that basket under some bush, and he was saying, "Gurudev, Gurudev." Devpurījī said, "What did you put under that bush?" "Nothing." "What, nothing? You lie? I know from a far distance, one, two kilometers. What is that? You have killed the birds." He said, "Yes, Gurujī, why? For my children." "Your children, you are for your children. But how many birds' children are killed by their mother, or is it a cry of lies? Or is this you?" Devpurījī went there and kicked with his foot, and all the birds, which were dead bodies, all came alive and flew away. Similarly, there was one person, and something happened. Devpurījī said, "Very soon you will have your wife." He said, "Gurudev, I have one wife and one child." He said, "I know, but she will die very soon now. And the child needs a mother. So, in a few days, you will get a new wife." And really, when he came back, that lady died. And there were ceremonies for her for ten days. And a very nice wife again came. This is how Devpurījī’s grace works. And similarly, when Devpurījī came to Khattu, there were so many miracles. And when Mahāprabhujī—the story is complete then. So when Devpurījī came to Kailāśa, from Kailāśa to Khattu and Arivāśnī, and someone asked, "Mahārāj, where are you going?" He said, "I am going to the one mother who gives birth, but that is Viṣṇu. I come to save that son." And then, you know what happens together with Mahāprabhujī and Devpurījī. Viṣṇu is very humble, but Śiva is very strong. And so Śiva is Devpurījī, and Viṣṇu is Bhagavān, Devpurījī, Dīp Nārāyaṇ Mahāprabhujī. This is in the stories. But I want to tell you, and all those who are listening, my dears, still you can come if you want to see the living people who will confirm that yes, that was the truth. It is in the books and it is in the videos everywhere, but still, if you want to see someone, they are old people already, but they will say, "Yes, how is it?" Devpurījī never went to eat in someone’s house. If they gave food outside, okay, others could go. Many, many, many things. Last year, when I came near Khatu, there are many, many great bhaktas of the Holy Gurujī in their villages. And they said to me, "Maheśvara Nandajī, you don’t know. Still, you don’t know about Devpurījī and Mahāprabhujī." Many people, they don’t tell anything, but we still have that—those two bushes, we call them care, and there is one stone. Devpurījī was lying there, and under this, and he had something from Badrināth, and then he brought some cells from there. And, we can say, that is a yogī, the practice of a yogī; a mere body builder is nothing. But we need our body healthy, very good. Healthy, wealthy—all have to be this. But that yogī... And so, let’s have come that ṛṣis from there. There are many people, they go and say, "I am the ṛṣi," but a ṛṣi is a ṛṣi. And you know the Alakhpurījīs, there are a lot of glaciers in the Himalayas, and these glaciers are known as Alakhpurī glaciers. And when you go far, there it is coming. Mount Kailash, and from Kailash to come, there were many, many ṛṣis, but at the same time, many, many people were just like nothing. They were like animals; they were eating everything. But the ṛṣis, where they came, either the people ran or they were worshipping. Is that life? And this is Bharat, India. This is why it is called Vāśundharā. This earth, the earth of India, is called Vāśundharā, the divine. Therefore, now something is happening, a little bit dizzy. Okay, stay at home. Now you have a chance to stay with the whole family in the house. Otherwise, you are there, and you are there, and you are now there. Or, like me, I am in Austria, and then I am in Slovakia, and then I am in Croatia, and then I am in America, and then I am in Africa, and then and there, oh my God. But now I think Mahāprabhujī said, "Come, sit down." And so I am here also. My dear, Bharat is a Bharat. Dayā, if you have the dayā, then his dayā is in India. But now those who have lost the Dayā, they are going on the other path. Otherwise, dayā is the root of dharma, and sin is rooted in pride. Tulsī says, "Do not abandon compassion, as long as there is life in the body and breath in the mind." Tulsi Dājī said, "Tulsi Dājī, that Tulsi, dayā na chhoḍīye, jab lag ghaṭme prāṇa." Tulsi Dājī said, "O bhaktas, O my dears, as long as there is life inside your heart, you should be dayālu. Dayā dharam kā mūl hai." So dayā is dharma. Dharma means religion, the roots. Roots of the religion is the dayā, dayālu. "dayā dharam kā mūl hai, pāp mūl abhimān." And sin is abhimān. Abhimān means ego. Tulsī Dās Jī’s saying: "Dayā Dharam Kā Mūl Hai, Pāp Mūl Hai Abhimān, Tulsī Dayā Na Chhoḍiye, Jab Lag Ghaṭ Meṁ Prāṇ." Yes, that’s it. Therefore, let us again forget all our anger and jest and this. Any countries that have problems now, we shall ask Mahāprabhujī. Om Namah Śrī Prabhu Dīpārāyaṇ, Om Namah Śrī Prabhu Dīpārāyaṇ,... So, we are all āsanas and prāṇāyāma. Our body, our life—be happy, be healthy. Our life through yoga and prāṇāyāma: our body healthy, our body very relaxed, and our body can work further more. Deep Nārāyaṇ Bhagavān, Dev Purīṣya Mahādev, Satguru Svāmī Madhavānandjī Bhagavān, Alakh Purī Jī Mahādev, Oṁ Śānti, Śānti, Śānti.