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Part 1: The Eternal Flow of Vidyā: On Knowledge, Ego, and Inner Harmony Nārāyaṇa Bhagavān Kī Jaya, Devādideva Deveśvara Mahādeva, Satguru Svāmī Madhavānandajī Bhagavān Kī, Alakhpurījī Mahādeva Kī, Satyasanātana Dharma Kī. Good evening, all dear bhaktas from the different parts of the world where you are. I wish you all the best and the blessings of our Paramparā Gurudev. We know that there remain many things for humans to learn, and this has no end. Knowledge has no end. That is why we call it the Devī Sarasvatī. In the school, college, university, and elsewhere, we have this statue of Sarasvatī. Saraswatī is not only the Saraswati River; there is more beyond, and yet nothing greater than Sarasvatī, Sarasvatī Mātēśvarī. There is a beautiful mantra about Sarasvatī. Every morning in schools, colleges, and such places, they all stand and pray to that Sarasvatī who gives us knowledge—but only the kind of knowledge that brings positive understanding, peace, harmony, and vidyā. That is called Vidyā or Sarasvatī. Vidyā means learning. Whatever we have learned, that is Vidyā. And Vidyā is also endless, from birth until the end. We can learn more and more and more. Therefore, this is Sarasvatī. And Saraswatī is the flow—it is a flow. Water does not go back; it comes and then goes, Viśokan. Yet there is a constant, arriving wisdom. And that Saraswatī signifies that Vidyā is not only something you need to learn and review from what you have already studied; it springs forth in your consciousness, in your mind, in your thoughts, in your feelings. Everything comes more and more, like a source of water from the earth, ever-rising. Thus, we are on this path of Vidyā, and that is for humans alone. These humans are learning Vidyā, and so it has no end. But this does not mean we should stop now. When we stop, we are lost. We are constantly walking, like oil poured into a pot, continuously flowing. The water breaks from time to time, and so too is that knowledge. So, Vidyā can be repeated again and again, and we should do so again and again. Otherwise, we sleep, and in the morning we are lost. That is called memory—memory from the past and present, and it can also be of the future. The future we are only thinking about; we cannot be certain, but we do think, “In the future, I would like to be a doctor. I would like to be a professor. I would like to be a farmer. I would like to be a bike rider. I would like to be an airplane pilot. I would like to be a yogī. I would like to be a sanyāsī. I would like to be a great saint. I would like to go towards the cosmic self.” But this is only in thinking. It is in the thinking, yet it is within our self, hidden in the earth. And that earth is a mother, and that mother is again Vidyā, knowledge; there is Sarasvatī, and that Sarasvatī does not go back—it flows on, constantly coming. Therefore it is said, “The river can have curves, but not the water.” Similarly, we can turn left and right, saying, “I don’t want this or that,” but the vidyā, the knowledge, constantly moves further. From this life, we will not learn everything. We will go, and again we will come, and we forget. Again we have to learn. Yet there are some rare, very rare people whose vidyā from the past awakens in their mind, in their brain. And so there are many people—students, little children—who learn that it is connecting with my past. I do not know, but perhaps how I was connected, my life, my little knowledge, my sādhanā—it is connected from the past, and that is the Gurudev who has connected it. So, you all, it depends on you. There is a different kind of vidyā. It is said that even sweeping the street is also vidyā. It does not matter if we clean the street or the canalization; this is not wrong. But we should not do bad things; we should not do cruel things. We should not go into different kinds of fighting—that is not good. That is sādhanā, vidyā. And that is why many people go to the Gurudev. When they go to the Guru, then they say, “Okay, now you have this śrīpā. Work clean.” And they answer, “But you know, sir, my Gurudev? I am a diploma holder, Gurujī.” Then you can clean lemons better. “Yes. Then I am happy for you. You are diplomatic, this and that. Then this sweeper, it will be very good. You will do much better than the other one.” But I cannot do this. Then he said, “Okay, go back.” Ahankāra. Ahankāra means—what is Ahankāra? Ego. So, ego. And you know what ego means? There are two letters: E and Go. E means you are only E, and now you give Hari Om Go. That is it. Therefore, sādhanā, sādhanā, Arvo, sādhanā is vidyā, and vidyā is Sarasvatī. Thus, many people also have different kinds of training they are giving. They teach a monkey or an elephant to bathe, something like that, but we have more. And therefore there are letters—the letters which we have now in many, many languages, thousands of languages. And of course, in their language, they know happiness, joy, peace, harmony, clarity, everything. So, it is not that only this language knows how we are talking; there are other languages. The Germans talk differently, the Italians talk straight, the Croatians still differently, and the Hungarians completely differently. The British are completely different. The Indian is completely different, different, but all comes together. And that is like the clouds in the skies: we do not know from which ocean the clouds are coming, but they all gather like one cloud. And water comes down—peace, very nice, everything. So, we are all coming into the one. Now, of course, every country has its pride; they are proud of their language. Their alphabets, what they are writing, they are happy. Everything, and yes, why not? It is great; it is good. But it is also something that, as a few years ago the scientists said, the first human was near the Himalaya, where we call the Kailash, Kailash mountains. And there, in this area—they may call it by different names now, maybe India or beyond India, and this and that—the humans were there. And maybe because it was higher and lower, it was mainly waters, and the glaciers, and the snow, everything. So the Europeans came very late. After that, slowly, slowly, there were people who lived in caves. What we call in Vienna, Austria, in the caves, Pramāṇāñjī? Neandertal. So this is called Neandertal. Yes, it was in Austria. Towards Germany also. There is one other place, a very big museum, you can see that. How they lived, how they were coming, coming, until they were brought into dress and this and that—it is called Karvata. And that is why Croatia is coming from the Karvata. Yes, and that was, and so they called it the Karvata. But how did they get it? Then also, they got the Karvata for the friends. Purījī, Purījī… Not sorry, the British. They brought it further. So they made Thai—what they call the Thai Kravat, the Thai, and then they call this Thai. So, this is how it is coming more and more. Why not? Beautiful. We are learning, must not be. One got something new, and he came, and we gave it there, and we are giving to everyone. There is no problem. So this is how people were traveling to many, many places and seeing many, many things all over the world. Every human is the best human. Every human has knowledge. Everyone has feelings and all. We are sometimes fighting this and that. But God said, “If you fight, and you don’t fight, it will bite. One day, you will die.” Hari Om, so coins alike, _iske band kar ke_, “Rām Nām Sat Hai, Aur Theet Peh Gat Hai.” So that they will put a cloth over it to clean, and then you go. So, therefore, it is—what they call that this language, I said, “Why should I use so much of my power from my…” So now, this is one word we call the Devanāgarī. In every library, everywhere, in every language, when people know about all these languages, Indians call Sanskrit the Devanāgarī. Devla, Greek, but there are other languages also. Greece, the Greeks have also very great languages. Now there is old Greek, and now the new Greek. And the whole of philosophy, mostly—not all, but mostly—is coming from the Greeks. And this other one is from India, and of course there is somewhere more. So all this, Śrī Śrī… The Hindi language, what we call that, and then called the Parsi, Parsi, Greek, Sanskrit or Hindi, and maybe one language—English is not that. I don’t know, British maybe, please my friend, British, don’t, don’t tell me that I will not let you come down here. But it is, if you go, then it is in the British language, it is completely different, that was. But they learn from it, from the German language. So it is from the German that the English comes. And from the English, from there also. So, is this word “friends”? My dear, I am not a philosopher there in Austria, but people are telling me who is good. My best doctor and teacher is Rādhā in Vienna. Yes, she is the best master for me, and I am also the best master for her. So this is always a problem: one master to another master. But then we are coming to the good things. Anyhow, this is just good, why not see? So, therefore, now, how many letters or alphabet? I don’t—someone said no alphabet, it is only letters, and one said not a lot of letters, also it is okay. But every language must have complete letters, and these complete letters have been counted in the brain. Therefore, both what they call the half brain—this half brain is what we call the hemisphere: the left hemisphere and the right hemisphere. And these, they are very balancing. And so if you can sing, and if you sing, they will—nowadays the professors and many things—they will check, learn, and make a test if the left and right hemisphere are properly balanced. So our Premanandajī, he is a professor in Sanskrit and in what you call, not the music. So he knows how it is, and that is why Premanand is always angry here. Because he is always, he is completely like this, unbalanced, and others go like that. And then he says, “Oh, God,” but he said only, “Oh, God,” okay. Yes, that is the science, and so, like an instrument. An instrument, if it is not properly tuned, then you are wrong. So who is only constantly putting a finger there, on one finger, and then carrying on like that—like our dear Gajānand. He said, “There.” I said, “No, please.” He said, “You don’t know Swamiji.” So, someone, nobody will play the piano in a certain way, yes? They will put it on one finger, and it goes like this. Otherwise, do not touch the one, what we call this key, yes? So, don’t—why? It is like, you know, how to… So, if you are a horse rider, then when the horse and master, the horse is the range. The horse knows now he is a master. If there is another one, it will jump from here and jump out the other side. Or he will go like that, beating and beating, no. So, the horse goes sportily, so nice, and the master is also there. Otherwise, one is with his heels; they are pushing with the holes, and then the lagam, yes. So this is called lagam. That is not a madam; don’t make a mistake. So we are doing a lagam, and Indians have forgotten the lagam; they also say “madam.” And this is an Indian talking now, madam. But they should go to the horses. They will learn properly. Sorry, my dear, I am an Indian also. It doesn’t matter; they can be angry. Indians are angry with the angriest, why not? They will not say, “Kill me.” I will believe, as there is no use. Anyhow, very good. So what I am saying is that when the horse is racing or running, the master who is sitting on it should support him. The weight of his body, the rider, should be managed in such a way that the horse feels very comfortable and very light. But the other one sits like this. Then, the horse is said, “What a gnar?” In German, we say this is gnar. You know what is gnar? No, that is good that you don’t know. That is it. Similarly, the tune. And the tune I am talking about, I am telling whatever I know. And that’s why I mean, which kind of tune in the brain hemispheres, both? And why this tune? Mahāprabhujī Karatā, Mahāprabhujī Karatā, Mahāprabhujī. So there is only half brain, half from here and half from here, and if it is complete, but of course the British, they have their knowledge, they know very much. I mean, I don’t want to say that they are not, they are perfect, but according to the brains, they will put there and there and there, that is, so that’s why that mālā, bhajan, everything. Instruments, everything. You know, in London, there is a beautiful one called, where they are dancing, violin. So, violin, what is that? Part 2: The Inner Resonance of Oṁ and the Path of Kuṇḍalinī Śakti Swan Lake is in Ukraine, and it is arranged in such a way that it resembles only that one form. I was there many times, and one of my departed disciples became just like a very beautiful swan. I said to her, “You will dance on the swan, become the swan.” I guided her, positioning her in that way—you have that picture, do you not? Then she appeared as a swan, moving gracefully. That relates to the balances in the brain. I was working only in that manner, though my own balance might not have been perfect; it wavered a little. Anyway, this is what I wish to convey. Therefore, there are fifty-two letters, and precisely according to yoga and to spiritual teachings—whatever we may call them—there exists Kuṇḍalinī Śakti. Within Kuṇḍalinī Śakti, how many cakras are there? Countless cakras exist everywhere: in the finger, here, here—many. However, we speak of eight principal cakras. Among these eight, one is not truly a cakra; it is only a bindu. So we have Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, and Sahasrāra. Sahasrāra means a thousand petals, and it shines like the sun. The sound Oṁ should arise from the nābhi and culminate at the Sahasrāra, becoming like a sunrise in every way. And a sunrise does not travel directly upward; it moves in that particular arc. Exactly so, the resonance of the mantra Oṁ when we chant it emerges from the nābhi, rises to the Sahasrāra, and from there it comes down through the two nostrils, then through the nāḍīs to the navel. Thus, Bodā Praśīm. Now you will all learn this, because I wish to teach you. You spoke about the Satguru Chalīsā, and our Gurudev gave us that Chalīsā. He said: “Om Pūjya Dīpa Dayāl Hari, Param Puruṣottam Kha, Mādhavānandaj Karjod Kahe.” That is what Gurujī said—a most beautiful poem—and in that entire poem, he embedded the key of all these alphabets. Whether you write in Sanskrit, in Hindi, in German, in Greek, or in many other languages—some languages even have more alphabets than Sanskrit, though I do not know about them. Why? Because they are formed, like many, many things, much as the birds are. So Gurujī said, “Śrī Pūjya Dīpā Dayāl Hari.” Hari is Bhagavān, Viṣṇu. Viṣṇu: Śrī Pūjya Dīpā Dayāl Hari. Mahāprabhujī is Hari; he is Viṣṇu. Param Puruṣottam Khas, and therefore Madhavānand Kar Jodh Kahe—Madhavānandajī said, “I write inside and bring all the letters within.” Simāruṁ svās, o svās, o Gurudev, o Mahāprabhujī, day by day, the whole day, please grant me that knowledge by which I can compose the Satguru Chalīsā. Why is this so? Because it is said that poets and singers resonate mostly from the heart. That is why the heart—from the heart to the brain, to that which we call the pilot—they call it here, in this part. You bite here, and if you do not know how to feel the bite, then go to my horse; see how they bite, and you will see they bite right there, very nice, beautiful, yes. And that connection travels from here to here. This is a yogic understanding. Scientists, doctors, and professors have a different view. But it is like a tanpura: how many strings are there? It sometimes resonates so finely, so perfectly; my goodness, if I do it wrongly, I will break everything. So, knowledge, knowledge. Yogic knowledge is different; other forms of knowledge are different. Yogic knowledge yearns for the cosmic Self, while other knowledge dwells in science and this world, and even wishes to reach into space, but still we have not arrived at that realm. Mūlādhāra Chakra, then Svādhiṣṭhāna Chakra, then Maṇipūra Chakra, then Anāhata Chakra, Viśuddhi Chakra, and then Ājñā Chakra, Bindu. When you abide in the Bindu, you are in the nectar. That nectar is extraordinarily beautiful, but if you enter the nectar, there is what we call enjoyment; it is sweet, yet the nectar that comes from the Bindu is very bitter. So it is not the usual kind of honey; it is a different honey. That honey flows down to the palate, and after a long time it will be very bitter, but then it turns into sweetness. Who said this? I have not tested it myself; I did not experience it, but my friend Yoga, who certainly saw me—he sees everything—he practices what is called the Khecarī Mudrā. And Khecarī Mudrā: a Ṛṣi said, “Khecarī Mudrā, the mother of the yogī, it is the mother.” By that, he can remain in meditation for an hour, but afterward, when he returns, he drinks one liter of milk with honey or sugar; he has sugar inside. He needs it immensely, and he is a very strong man, looking very good, not very old. Do you know Avatārpuri? Yes. Premānājī, have you seen that? Yes. Who else has not? He has seen that. And you saw it? Well, who was it? Haripuri. And Premānājī, you said? Nobody. She is in Vienna. Premānājī is the main singer. So, please, you can say yes. Yes, very good. And Avatārpuri Jī? Yes. And Maheśvarānanda? Probably. Yes, of course. This is a Kriyā Śakti. Now, Kriyā Śakti: Kriyā means techniques—whatever we do, any action we perform, we must have power behind it. Even in stupid things, you must have power; otherwise, you cannot be stupid. That is also true. But there is both good and bad. One knife can save our life, and the same knife can kill us. That is how we move between Kriyā and Śakti. Kriyā is the action, the power, and Śakti is the energy within that action. Whatever you do, you must have Kriyā Śakti. You must have a Śakti; your horse has power. Similarly, that is why we call it Kriyā Śakti. And kriyās are not confined to one part of the body; they exist in every needle-point—Śaktis are inside everything. When one Śakti is not acting, then we walk with a limp. Only one small problem somewhere in the nerves or muscles, etc. Therefore, in Kriyā Śakti, we must establish balance within ourselves. Now, we said that there are fifty-two letters, the Devanāgarī. “Dev” means God, and it is said that these letters are God-given, yet all other letters also come out of the human brain according to how people think. So it is all right. The first letter, Gurujī said: “Oṁ Namo Gurudeva Gosāī.” First, he gives one poem again. Om Namo Gurudeva Gushāyī, Sukha Dukha Jñānadīje Prabhumoyī, Suddhā Buddha—sorry. Om Namo Gurudeva Gushāyī, Suddhā Buddha Jñānadīje Prabhumoyī. Now Gurujī is saying, “I am entering into myself, and therefore Om Namo Gurudeva Gushāyī; Gushāyī is Bhagavān.” Gurudev Gushai Sudh Buddha: “Sudh” means purity, and “Buddha” means knowledge, the good Buddhi. Buddhi means good knowledge, thinking. Sudh Buddha Jñāna. Again, we are in the Jñāna. So Sarasvatī, Vidyā, Jñāna—these three we need very much. That is why some of us do not forget, we do not talk, we do not speak, while others are doing, singing, etc. So, Sudh, Budh, Gyān Dijay Prabhu Moi. These three: Sudh means pure, clean, Sudh, not impure in any way. Buddhi, Amarī Buddhi, we are only Vichārī. And who is that Buddhi? Who will give the wisdom? Who will give it? Where is Sarasvatī? And who will give the wisdom? Gaṇeśa Bhagavān, Gaṇeśa. He gives knowledge, wisdom. So, pure wisdom. Then jñāna. Who gives jñāna? Guru Gyān. These are the three points if we understand. So, Om Namo Gurudev Gosain Bhagavān Dijay Prabhumohi. He Prabhu means Bhagavān, Īśvar, whatever we say. Can you not imagine, just in one line, Gurujī has given everything? Then I say, “Gurujī, that is enough. Why do you write everything?” Everything is there. So Gurujī says, “Sit down, go and bring me water, do not talk.” Brahmā, Viṣṇu, Maheśvara, Deva. All these Devas, Goddesses—Brahmā, Viṣṇu, and Maheśvara, Śiva—sabhī kar tumārī sevā. Now, what Gurujī said, and you have also known, you have learned, that is really my God. How are we doing? There are Brahmā, Viṣṇu, and Maheśvara. They are Devas. But what is above them? Brahmā, Viṣṇu, and Śiva—what is above them? Above them is Śuddha, Buddhi, and Jñāna. And so, this knowledge that has been given is above Brahmā, Viṣṇu, and Maheśvara, or Śiva. That is it. Then you know that Vidyā and Avidyā are a great pair. Therefore, Sarasvatī—no one can describe the Sarasvatī above. And Sarasvatī is the daughter of Brahmā and the wife of Brahmā. Now, how do you say this? My God! Only you can understand the Kuṇḍalinī Śakti and Kuṇḍalinī Sādhanā, Kriyā Śakti. My husband and my daughter? No, no, no. Brahmā. So Brahmā, he is just going on. We must learn about Brahmā. That is what Brahmā has created, and his daughter also. Knowledge. This you can learn only in the school when you have morning prayers. We had it everywhere, but unfortunately, many countries have lost the prayer for vidyā, jñāna, buddhi, Sarasvatī. It is there. So when you lost Sarasvatī, you have gone away, then you do whatever you want. Then we become like animals. Yes. We train with animals here and there. That is it. Therefore, you have no knowledge because you have no Sarasvatī. In India also, I will tell you, there are great, great mistakes here. And our government does not ask anymore to have prayers. But privately, we do. Even so, in government schools they still have a prayer. But now there is a prayer which is a different problem: there is a dualism of the different religions. So the Christians say it should be our prayers. Muslims say our prayers. Hindus said, “My prayers.” Others said, “My prayers.” So, which prayers should I have? Mahāprabhujī kā kārata hai kevalaṁ. Mahāprabhujī kā kārata, I would say 5–10% or 20% of children are praying, or they are not. Now they will say to the head, “Bring me my chocolate in the morning.” Yes, now the children are the parents. Yes, girls or boys, it does not matter. The power is with the parents, not the children. No, parents. They said, “Yes, it is now my property.” They are doing this to people. Really, truly, somewhere our people have spoken about this in other countries. The children, when they are about twenty or thirty, they say to the parents, “You go out.” Yes. There was one man—it was already on Facebook for many days—who was going to the market, and where the green leaves were scattered here and there, he would collect some vegetables that were given or thrown far away, and then he would go to sell them somewhere so that he could eat something. His wife, or his brother, or his son and his wife, they did not let the parent or father hear; they said, “You can go out.” This is Kālī, Kālī, Kālī. Yes, thank you. So, Brahmā, Viṣṇu, Maheśvara, Devā, Sabhī Kar Tumhārī Sevā. Bhagavān kyā kare hain? Ki Brahmā, Viṣṇu, Maheśvara—they are all making your sevā, your duty. Which one? Śuddha, Buddha, and Jñāna. Those who have Buddha, Śuddha, Jñāna—then you are perfect always, no problem. Otherwise, we are like animals, eating from that side and eating from this side, this and that. Humans should know themselves as humans. But of course, they say, “No, we do what we want; now we are humans.” That is very many things, so it is not right; it is a very, very big problem. This is Kali Yuga. Kalī Kalī Harṣāvat Hai, Terā Nām Sevā Sukh Karī. Sadā Dijay Charanon Ki Seva Jo Satguru Ka Dhyan Lagave, Janam Maran Seve Wo Nahi Aave. Kakaa Bhatisi Ka Paat Jo Kare, So Bhavasagar Sahaj Kare. Then it begins, Gurujī’s Sadgurucaryā. From that, we will traverse from mantra to mantra, and from all these bindus to bindus. And again, we come to our Kriyā Śakti. In Kriyā Śakti, what we have is Kuṇḍalinī Śakti. And in Kuṇḍalinī Śakti, what is that further? Prambulādhāra, Śraddhāsthāna, Bindu, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Sahasrāra, and Bindu. Therefore, let us come again to this, because many, many people did not learn. I think for ten years I did not teach them. For ten to fifteen years again, the Kuṇḍalinī. So let us come to the Kuṇḍalinī. The whole Kuṇḍalinī is within. Now, one letter will say what it means; others will say this is like that. That is okay. We say Ka, and Ka has many, many things. Kamal, that is the Kamal flower. Kabutara He, Kabutara He... Kabutara. And in Jyotiṣa, the exact letter, the alphabet, will indicate exactly that. You shoot, and it will go there. That is why this letter is very, very important. So we will proceed further. We will learn. We show everything, and today we can have only one bhajan. So, what did I say? No, what? Kālī Kālī Harṣāvat. Oṁ Bale Siddhit Nārāyaṇa. Kī Jai, Śiśidveśvara, Mahādeva, Kī Jai, Hindu Dharma Samrāṭ, Satguru, Svāmī Madhavānjī, Bhagavānī, Kī Jai, Viśvaguru, Mahāmaṇḍaleśvara, Svāmī Maheśvarānandajī, Yogī Rāja, Kī Jai. Suno, Kī Satguru Gharāyā, Kalī Kalī Arśavat He... O Bali, Śrī Dīp Nārāyaṇa, Bhagavāne Kī Jai, Suśīteśvara Mahādeva Kī Jai, Sattva Guru, Svāmī Madhavānandajī, Bhagavāne Kī Jai, Viśvaguru, Mahāmaṇḍaleśvara, Svāmī Maheśvarānandajī, Gurudeva Kī Jai.