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Om Om Śrī Prabhu Dīpanār Om Om Śrī Prabhu Dīpanār. Hama Sab Dās Prabhu Śaraṇ Parāyaṇam. Om Namaḥ Śrī Prabhudī Śrī Dīp Nārāyaṇ Bhagavān. To the Blessed Self, all bhaktas around the world, all practitioners of yoga and their lives, and many great friends—as parents, they too are practicing very well on their path of yoga. We know that we have immense knowledge, but one day we must come to one point. All practice yoga, and some follow a very specific yoga. Yes, one practices many techniques, many knowledges, but in the end we have to go through one part of those yoga techniques. There are techniques in different parts, and within that we must realize that this is our path. So I respect all. In our world it doesn’t matter which country or religion; yoga is only for humans and for all as humans. And we know that still in this sensory realm many troubles have come, and the troubles are still here. We wish and we say to God, “Please, let no trouble come—physical, mental, and so on.” Also for our vegetation and all other creatures. A yogī is one who sees everything in a state of peace and harmony. Therefore, there is a very beautiful bhajan. And so, our dear bhaktas, our dear Maṅgalpurī from Croatia, Śrī Śrī… So, this bhajan, Paramaguru Swamījī’s “Mārujanam Sudaryo.” And that marriage does not mean that you are husband and wife, coming together and making ceremonies and this and that. This is about the ātmā, jīvātmā, paramātmā—we have to marry inside. What does that marriage mean? Become one with the Ātmā, Parabrahman Paramātmā. Brahmanandjī Mahārāj, Bhagavān Sivanandjī, Om Mahāprabhujī’s disciple, he said in his prayer, “Śrī Guru Ātmā Paramātmā, Om Ātmā Puruṣottama, Sakala Jag Ke Antaryāmī, Cāracara Kī Ātmā, Prabho Cāracara Kī Ātmā.” So how do we enter into that? We enter through that call, the Satguru Cālīsā. And where is this Satguru Cālīsā? Sat, Satya, truth—and that is for eternity. So what we said is that these three girls sitting here, they are married today—well, not today, but long ago. And what is that marriage? The power of the Puṣpa is going to sing about this. “Gaṇā Dīna Bhatkī Re Me Kaniyā Kamarī.” Come on, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī. It is Mahāprabhujī who—because somebody, I think, I was not there—was always talking about Mahāprabhujī and how their marriage is bad and this and that. So who is marrying? The marriage of both, who is that? First, girls and men, it is one soul. The body is different, the ātmā is one. But this is not only one marriage. Think about how long they were suffering. People in this world, in many, many different kinds of life—animals, like fish, reptiles, birds, and other animals—finally come to the human form. But in the home you are still not married. You think you are, but still you are not married. Because you are there, and you are very sad. How many people in the world are happy with their wife, husband, and this, and how many are not happy? And many don’t know what happiness is. So what is the marriage when Bhagavān, God, Brahman, brought the marriage? And this soul, ātmā, this jīva, was brought by Bhagavān, and He told him that the marriage you are doing has not happened with anyone yet. So that is what Mahāprabhujī said in the bhajan. What is Kākabhaṭṭīsā? So first, Satguru Gurudev Swāmī Madhavānandajī Bhagavān says, “Śrī Pūjya Dīpā Dayāl Hari, Parama Puruṣottam Khās, Madhavānanda Kar Jodh Kahe, Śivarun Swas So Swa.” I want it to be, where are you? There is no one. And there is all one. But how is that one? Now our Bhagavān Dīp Nārāyaṇ Mahāprabhujī will tell in this bhajan, and of course it is long to translate. Sometimes I will give you the translation, so, Puṣpājī. Thank you, Puṣpājī. Very nice. We must understand this: what is a beautiful bhajan? And it has been given to the ātmā, to the Paramātmā. And this is the question: how many times are we in this world? We may come as humans or as different beings. But still we have not come to the Paramātmā. And when that Satguru, that Guru, the paramparās, from where these saints like Alakhpurījī, Devpurījī, Mahāprabhujī, Gurujī, etc.—there are many, many ṛṣis—they have brought this oneness, and that oneness means marriage. Maharaj means not only like you are now making ceremonies. Maharaj means oneness, and oneness is that you cannot again separate—that’s it. Like water and milk: once mixed, we cannot take that water out anymore. It is, let’s say, there is a big, big ocean. And we are with our hand above the ocean. Within this ocean we are in the palm of His hand. So, from the whole ocean we take one drop into our palm. Now this palm holds a drop of water from the ocean, but the ocean is different, and this drop is now separated. And that drop doesn’t know when: “Mei kab wapas?” This droplet says, “When will I merge back into the ocean?” So, as long as we are separate. But then this drop of the water of the ocean drops down and becomes one with the ocean again. Now that water, which was just one drop you had in your palm and all the time was separate—it was in your hand. You were feeling, “me, I am feeling.” But as soon as we pour this drop into the ocean, now there is neither you nor me. Neither you nor I, but we are that, as that ocean. And that is jīvātmā, paramātmā, ātmā, paramātmā. And that is what we were giving before also, present Param Guru Swamijī. So our Gurudev Swāmī Madhavānandajī Bhagavān gives us that knowledge, and to me too, and to you also. Maybe you received more knowledge from Gurujī, so you will share more. But it is that “Guru Kṛpā He Kevalam, Śiṣye Ke Ānand Maṅgalam, Gurujī Yehi Kehte The.” And so, it doesn’t matter if we are Indian, or Australian, or European, or African; it doesn’t matter anywhere. The ātmā is all the same. The drop of the ocean is the ocean. And that is the Paramātmā; for that Paramātmā we are going. So, as I said, the 52 alphabets are the letters of the Sanskrit or the Hindu language, what we call Devanāgarī. So this is the Sanskrit language, or the normal Hindu script that we are learning. Now that is it, okay? That is the same. In this, those ṛṣis—Bhagavān Dīp Nārāyaṇ Mahāprabhujī was now, but he was there, he was there, … and he is, and he is, and he will be. So all that he gave us, and they are trying to bring back this one drop of the ocean into the ocean planet. And which is that? It is our jīvā. Jīvā. Jīvātmā, Paramātmā, Ātmā. That’s it. As I told you yesterday, we will speak and we will teach. You know we have one book, it’s called The Human Hidden Power. So, which hidden powers in humans? There are many, many immense powers there. Power is like one little spark of fire, and it becomes fire and can burn the whole house, or village, or whole mountain. But it is one. Therefore, you know, now everyone knows that even in hospitals or somewhere they write, “Give the eggs to the bank.” So, give the egg to the bank. I was there two years ago, two and a half years ago, in the Czech Republic. I was at the doctor because I had something with the dentist. And they had written, “Give the egg bank.” I don’t eat eggs. Why? But then I found that very tiny drop, the egg, and they keep it. For example, if some other mother cannot get a child, or the father, her husband, cannot give one, then they can get this egg, and that’s it. So similarly, this is an egg, and that egg is from the supreme, the highest, and it can multiply, or it becomes one. And so this kriyā yoga, ṛṣi muni yoga, can have many, many cakras, and cakra means cycle, and that is just going. And that chakra is moving like the sun. But sunlight cannot come directly; it does not come straight like this. It goes like that. Water also goes like that. Earth also moves like this. It doesn’t go straight. If I want to go to Vienna now, oh, I can go there very quickly. It is small. But I have to go like this, and I don’t feel that the aeroplane is going like this. So everything is there. Our ātmā and jīvātmā, that Paramātmā, is reached through the techniques that humans have been given in their body. That is the basis of sādhanā, and it is called sādhanā. And in sādhanā, there is also jñāna; there are many types of knowledge. So, Chakra, Chakra is a Kuṇḍalinī. Now, Kuṇḍalinī is only one; we call it a circle. But people call Kundalini a snake, yet it is not a snake. And they say the Kundalini is rising up. Where is the Kundalini rising up in the body? Many people, trying some kind of different techniques and this and that, became stupid. So many, many people come to me and say, “Swāmījī, please, I had a Kuṇḍalinī, and some yogīs gave me the Kuṇḍalinī awakening, and he bent away, and he…” He came, he threw me out, and I don’t know what to do. I cannot, and something is moving. Please, my Kuṇḍalinī is here. I said, “Then go to the hospital.” Go to the doctor. There, you don’t need a guru. There, you don’t need those ṛṣis and munis. They need our physical body. There are no snakes. It is all a power energy, and that energy is great. So there are chakras everywhere, but what are we talking about? So there are chakras, and the first is on top. Under the foot, our foot and our ankle joint: until there it is called the earth chakra. From the ankle to the knee is called the vegetation. And then from the knee—our joint, the knee—to the hips, this is called animal energy. And then from the beginning of the end of the spinal column, these are the other chakras, which are still the Ājñā Chakra. And from Ājñā Chakra, there is Bindu and Sahasrāra Chakra. So these are the chakras, many, many. I tell you, this is eight chakras, or some say seven, because the eighth is Bindu only. But beside this, now we call one sun. And how many? We have what we call the husband—there are different planets: one is Sūrya, and then other planets. So that is on the Sahasrāra Chakra here. And in Sahaja Chakra, when those who learn the Kriya Yoga, and this Kriya Yoga we have—according to where it is soft—their ātmā, their soul, will go through the Dhanahad Chakra. But don’t think that the Dhanahad Chakra will open here; my God, nothing will be. Then going higher, no, no, no. We don’t know where it is going, but it will be there. So we have the chakras, like the Mūlādhāra Cakra, and the Mūlādhāra Cakra is a center where Gaṇeśa Bhagavān is there. Now, you sit, we sit, at the end of our spinal column, near the buttocks, our toilet. And why is Lord Gaṇeśa sitting there? Yes, the center of Gaṇeśa is down. Now we have to learn, and we should know what that is. And that is the power. And what is that power? What is Gaṇeśa? It is the elephant. There begins an elephant with seven trunks. I never saw even two trunks. “Hāthī ke jo seven, sūṇḍ hai kyā? Sūṇḍ hai, sūṇḍ hai, nahīṅ, ek hī hai nā? Lekin hai, likhā huā hai, āp ko batā deṅge. Kal āp ko aisā granth batā deṅgā, ki usko āp to dekar, āp to kyā deṅge, Swāmījī, ye bāt hai. Kyā Sāt Suṇḍ, ye Sāt Suṇḍ kā hai aur jo Sapta Dhātu hotā hai, White House, I see.” And he is sitting—who can sit on that, or the sea in the dream, you will be great. And then if you can see that elephant with the seven trunks. I had my experience. That time I was about maybe seven years old. Not seven, sorry, five years, four years. And there in my house—I will tell you—my mother and father were in our farm. The brothers both went here and there. I was there, and I slept, and then I ran out, and I saw some sādhus and a white elephant coming. I don’t know what it was doing, moving like that. And they took me and put me on the white. And then I was so afraid, and after what is happening, I will tell you next time. Yes, I do remember how many things ran away out of my house, but they were in different forms. My father then said what it was. And second, my Gurujī said, my Gurudev, Swami Mādhavānandajī Bhagavān, he said, “Mahesh, that is that.” That is a Brahmā. Brahmā is that white elephant. See the elephant, or if you can ride on the elephant, it’s very great. So I don’t know, still I’m looking forward. I don’t have even a white cloth; I have an orange cloth. But it is there, so there, Mūlādhāra Cakra. So this is, it is seven trunks, Sapta Sindhu Kā Hāthī, that is called Sapta Dhātu. The sapta dhātu is the seven different minerals in the body, and that is that. And if, my dear, you do not properly do your kriyā and chakra, you will become stupid or something, this then that. So this, and that’s why we have problems when we are old, or this and that. We go to the doctors, and the doctor tells us, “Now you have perhaps a little calcium.” And they give the calcium tablet, and it’s okay; we are again okay. So this is from that center, and there is that Gaṇeśa, and that is a śabda-dhātu, or śabda-dhātu se hī, that elephant can come up, and that is Gaṇeśa Bhagavān, and so like this. So when we go to the deep, where it is called the Kuṇḍalinī, it is not so easy to understand what Kuṇḍalinī is. Read that book first. So therefore, Mūlādhāra Cakra—mūl, and mūl is the root. Whatever tree there is, below that tree is the root. So it is said that there are two: one seed and one seed sprouting. First it goes down as a root, and second it comes to the leaves. This is what happens, isn’t it? So that is of Gaṇeśjī, and these two, now two leaves which we call leaves—what do we call that leaf? Those two leaves are either Uthān or Pāṭhan. The root is gone, but now there are two leaves. And one leaf will go that side, and one will go up. Pāṭhan means destruction. The whole family will be destroyed. Everything will be destroyed. “Tere sab dostī dostī, tum cale gaye, nīche cale gaye vāpas, aur yā pāṭhan kī bād, utthān, utthān ye jogī bar āge hī bandh saktā hai, āge jātā hai aur vah jākar kī phūl bhī hotā hai, aur phūl ke andar phir, uske andar phir bīj hotā hai, aur vah bīj jākar kī phir āge hī, āge hī jātā hai.” So that is how we are taking. When we go to the kriyā, there are many, many people taking. Some said, “I am a guru,” and look up. Now, you look, your kuṇḍalinī is awake, and you do this. I am telling you, you keep looking, and your kuṇḍalinī is awake. If you are my disciple, if you are a good disciple, if you really have so much faith in me, then you will see that I am so happy. Yes, that Kuṇḍalinī is awakening. Why not? It is a good thing, isn’t it? I didn’t tell you a bad thing, did I? It is a very good thing. But the ṛṣi, who is actually a yogī, and whose guru is such a guru-paramparā, that soon Devpurījī will be born. Mahāprabhujī has said that Devpurījī’s bhajan is a very good bhajan of Bābājī. And which bhajan is that? Kundalinī and what else? So Devpurījī’s bhajan has been performed by Mahāprabhujī. “Chetan kā chīl kā svāmī ne dikhālā diyā Devpurījī ne.” So, every master, we can say the master—many masters, those who teach how to cycle, is also our master; the electrician whose electrical work is your master; a washerman who cleans clothes, knowing how to do that, and airing very well, is also a master. Everything, we had knowledge of the world we are in. But similarly, as we come now to the top, I will never say, and I don’t want to say, and I will not say, that only our Paramparā Guru is here. There are thousands of great saints and ṛṣis, and these ṛṣis all meet together. They have no more jealousy, and this and that. But there are many, and they have power also, but they don’t show us their power. In Nagodh Jilla there is one ashram, and they are guru and disciple. They have land and two or three rooms, and from that village everyone respects the sādhus. They are just very, very normal in dress, etc. And one day the Guru said, “I will dig my samādhi, and I will dig it.” Now his disciple went for some bhikṣā. So he came, he brought the chapatis and something. And Gurujī said, “I have already done, and my dear, I am going to, and I will sit in my samādhi.” Meanwhile, some people said, “Swāmījī, no, no, no.” But they said, “God, it’s not your problem.” And so Gurujī said, “I will go.” The disciple said, “Gurujī, what will I do then? Where will I be with you?” He replied, “You want to go with me?” He said, “Yes, Gurujī.” Then, sit down here beside me, and he sat beside him in samādhi. People were looking, and both—both guru and disciple—at the same time. It is my Gurujī’s disciple, Devī Siṅghjī, Chotikatu, and you can ask him exactly, and he will go and tell you the place and that āśram. So it is not that I am making a joke. So the saints need not be in the Himalayas. They are just here. They are just here also. But we don’t know who they are. That’s why it is said, any kind of sādhu, we should praṇām—that’s all. Don’t say, “Sādhu, you don’t know this and that.” You don’t know. He will say something, and you will be confused at that time. Who is it? Whom should I tell? It doesn’t have to be an orange dress; it can be a white dress, a black dress, or the right orange dress. Many, many. So it should be inside. Sir Baṅgīlāl Jī is Mahāprabhujī’s disciple. And you know that he said, “I will tell you further more.” So Gurujī said in this, “Oṁ Pūjya Dīpa Harī, Parama Puruṣottama Khās, Mādhavānanda Kara Jodha Kahe, Siṁru Svasu Svas, Svasu Svas.” That is the kriyā. All cakras, it’s Svasu Svas. Every Guru has different giving techniques, yes? Still there are many, many saints. So Gurujī said, “Oṁ Namo Gurudeva Gosāī, Sudh Budh Gyān Dijo Prabhu Moī.” These three things—Sukh, Buddhi, and Gyān—we need; they are very, very important. So, Kriyā Śakti from the Mūlādhāra Cakra, we will begin. And there is also, in the Mūlādhāra, sitting, who is more that we will all. So see the book, Yoga in Daily Life: Kundalinī, and the Rāja Yoga book, and the Yoga book. There are many things which we can learn in this. So, ask about wherever Yoga in Daily Life books are available; you will get them. So, thank you for today’s time. We have to go, and tomorrow again we will go to the satsaṅg. In the human body there are so many devas, so many ṛṣis. Each and every cell we have, that miracle we talk about—and also other creatures have miracles within them. So don’t think that God made only humans, but many, many creatures in this way. Thank you. Om Śānti.