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Śrī Alakhpurījī, Mahādeva, Kī Jāī, Devadhī, Dev, Śrī Devpurījī, Mahādeva, Kī Jāī. Ārādhiye Bhagavān, Śrī Dīp Nārāyaṇ, Mahāprabhujī, Kī Jāī. Hindu Dharma Samrāṭ Parama, Svāmī Advaitānandajī, Bhagavān, Kī Jāī. Viśvaguru Parama, Śrī Svāmī Maheśvarānandajī, Gurudeva, Kī Jāī. Sītā Rāma Candra Bhagavān Kī Jāī. Saṅkaṭa Mocana Pāvana Sutta Hanumāna Kī Jai. Nijamana, Nijamana, yeah, Prīma Avatārpuri, sing Hanumān Chalīsā, okay? Yeah, I missed it, sorry. No problem, I can learn. I can also be, no? You can also be someone’s word. He can also, I will not check him. He’s not a Czech, he’s Slovak. Oṁ Śalāk Purījī Mahādeva Kī Jai, Devadev Deveśvara Mahādeva Kī Jai. Hindu Dharma Samrāṭ Paramahaṁsa Svāmī Śrī Madhavānanda Purījī, Mahārāj, Kī Jai, Viśvaguru, Mahāmaṇḍaleśvara, Paramahaṁsa Svāmī Śrī Maheśvarānanda Purījī, Mahārāj, Kī Jai. O Girāj, Kī Jai. Śrī Guru Caraṇasaroja Rāja, Nijamana Mukura Sudhāri, Bāranau Raghuvarabimala Jāsu, Jo Dāyaku Phalacāri, Boddhi Hīna Tanu Jānike, Sumiro Pavanakumāra, Balabuddhi Vidyā Dehu Mohi, Harahu Kaleṣa Vikāra, Sīyāvara Rāmacandra Kī Jaya. Pāvan Sūt Hanumān Kī Jai, Jai Hanumān Gyān Guṇ Sāgar, Jai Kapīs Tihū̃ Lok Ujāgar. Mahāvīra Vikrambha Jāraṅgī, Kumati Nibhāra Sumati Ke Saṅghī, Kañcanābharaṇa Viraja Subheṣa, Kaṇana Kuṇḍala Kuñcitha Keśa, Rāya Sanjīvana Lakhaṇa Jīyai, Śrī Raghu Bīraha Rāśi Uralai, Raghu Pati Kini Bauta Badāi, Tumamama Priya Bharatahi Samabhai, Jama Kubera Digapāla Jahāthe, Kavi Kovid Kahisakhe Kahāthe, Tum Upakāra Sugrīva Hikina, Rāma Milāye Rājapadadina, Tumāro Mantra Vibhīṣaṇamāna, Laṅkeśvarabhāī Jagajanjanā, Juga Sahastra Yojana Parabhānu, Līlyo Tāhi Madhura Phalajānu, Prabhu Mudrikā Milī Mukhamayī, Jaladhi Lāṅgī Gayā Cārajānayī, Rāma Dulāre Tumhāre Khawāle, O Tana Agyā Bhinu Paisāre. Sab Sukha Lahe Tumhārī Śaraṇā, Tumhāre Cakra Kahu Konanāṁ, Āpana Teja Samāro Āpe, Tīno Loka Hākāte Kāpe, Bhūta Pīchāsa Nikata Nahi Āwe, Mahāvīra Jaba Nāma Sunāwe, Nāśe Roga Hare Sab Pīrā, Japata Nirantara Hanumat Bīra. Saṅkaṭa Te Hanumāna Chūḍāve, Vānakama Vāchanāna Jolaave Samarvarnam Tapasvirāja. So ’ham iti jīvanam alpam eva He Prasidh Jagat Ujhyāra Sadhu Santake Tum Rākhavāle, Asuranikandan Rāmadurāre, Aṣṭa Siddhi Navanidhike Dātā, Asāvāradina Jānakī Māta, Rāmarasāyan Tumare Pāsa, Sadā Raho Raghupati Ke Dāsa, Tumare Bhajana Rāmako Pāve. Janam Janam Ke Dukha Visarave, Anta Kāla Gubāra Pura Jai Jā Janam, Hari Bhakta Kahai. Jai Jai... Hanumāna Gosāī, Kṛpā Karau Gurū Devakī Nai, Jo Satabhar Pāṭ Kar Koī, Chhuṭai Bandī Mahāsukha Hoī, Joyā Pade Hanumāna Chālīsā, Hoya Siddhīsa Khī Gaurīsa, Tulasī Dāsa Sadā Harī Chera, Kī Jai Nāthamalaya Madhera Pavan Tanaya Saṅkaṭa Haraṇa Maṅgala Mūrati Rūpa Rāmalākhan Sītā Sahita Hṛdayabā Sausura Bhūpa Siyāvara Rāmachandra Kī Pavan Suta Hanumānak Jī Jai. Śrī Rām Jayā Rām Jayā Jayā Rām Śrī Rām Jayā Rām Jayā Jayā Rām Śrī Rām Jayā Rām Jayā Jayā Rām Śrī Rām Jayā Rām Jayā Rām Nārāyaṇa Bhagavān, Devādhi Deva, Deveśvara Mahādevakī, Satguru Svāmī Madhavānandajī Bhagavānakī, Alakhpurījī Mahādevakī, Satyasanātana Dharma Kī. For humans, there are many thoughts in the mind, many feelings, lots of balance—nibni balance—and still one does not know, "Who am I?" And not only that, we ask "Who am I?" but also consider all other different creations. They also communicate; they also have their own knowledge, but their knowledge is limited to eating and sleeping—that's all. Yet there are many different kinds. Similarly, what we call our Earth, and what exists on the Earth, we don't fully know. And then come the different elements. Likewise, humans ask the question: "Where am I coming from? Where am I going? And where am I here? From where am I coming? Where am I? And where will I go?" This also has no very clear answer for ourselves. Of course, everyone has their own answers, but still we don't know why. It is certain that there are no complete answers to anyone for anything. And when the answer seems to come, then you don't know where I am, who I am, etc. Again, lost in no one's understanding. We humans are also a creation on this Earth. Yesterday, some of our bhaktas were asking the question: How did the Earth come? And how did humans—I would not say only humans, but all life—come into being? And how, when the Earth was coming into existence, ages and ages and ages passed, we don't know where or how. But still the yogīs, the great saints, have a science—not the modern science, but a science that has a sense, and that sense is called the true science. Even in this modern world, we humans have education, a lot of education, and we have many ideas, but still our science is not enough. We are searching and searching, yet we cannot fully understand. For example, these elements created by God are also called Annamaya Kośa, Prāṇamaya Kośa, and Manomaya Kośa. Now, what is the mind? Still, we don't know. Many doctors are trying, making great efforts, and they are working to make our brain function again. But even the smartest science has not fully explained the mind. Because consider the mind: how far can the mind travel? How quick is the mind? According to my knowledge—though others may know better—it is like this. I will demonstrate how quick the mind is. All of you sitting here and listening, I will tell you how quick the mind is, and I will take you there—not in the physical form. I am not talking about the Annamaya Kośa, Prāṇamaya Kośa, or Manomaya Kośa. The Manomaya Kośa, we cannot grasp, but it is still with us. And as I said, I will tell you. I say something to you, and you sit. I will take you so far—very, very far—to a specific point. And when I say, "You," even before I finish half the word, you are already there. Our mind is there. Let's say we all go there—don't worry, we all will be there. In that way, it is also too long. So, the mind says, "Jupiter" — I said "Jupiter," and you are already there. Yes or no? That's it. So, how can a human truly see where and what, and this and that? This is nothing; there is something beyond that. But let us say there are two things. Neither stars, nor anything else—no water, no earth, nothing. But there is śūnyakāśa. We call it śūnyakāśa. Śūnya means endless; we cannot reach it. This is śūnyakāśa. And there is also what is called consciousness. Not only human consciousness, but also the consciousness of others. That is truly called living consciousness. At the same time, there is space—śūnyakāśa, ananta (endless), endless, endless. And so between that śūnyakāśa and consciousness, we don't know what consciousness is, but it exists. And there, between these two, we don't know if they are asking you, and you will ask the question again. So, is consciousness within the universe, or is the universe within consciousness? We don't know. Are we life, or is life within us? It is only a yogī who can realize this through meditation. And meditation is that Guru Kṛpā Hi Kevalam. And yogīs do not think to tell about myself, me. I am on the path, but there are millions of great ṛṣis and yogīs still living. And that is why this Earth, this world, survives—by those who know where and how to restore the harmonies. So, there are three principles, and one is what I always call the balance. Balance exists between consciousness and space. Between these two, there is balance. When balance is present, we are perfect. If anything is disturbed in our body—whether physical, mental, or spiritual—we call it a disturbance, like a brain disorder. A person who is not well is so because balance is lost. Balance is not just confined; balance exists throughout the entire universe, and thus between two forces there is balance. When there is not proper balance, what happens? We call it an earthquake. But even in an earthquake, there is balance, because it seeks to balance from one side to the other, though it is a bit forceful. In an ashram, balance can exist if it is harmonious. Harmony is not just about the physical body or other people, but about our own inner balance—complete harmony. And when harmony is present—for example, when rain comes so peacefully, falling gently—Mahāprabhujī Karatā Mahāprabhujī Karatā Mahāprabhujī. These three principles are called yoga, and yoga means union. Yoga is not just āsana. Yoga is not prāṇāyāma. Yoga is not merely some kriyās. Yoga is the unity of body and mind like this. But real yoga is one and two becoming one. Two into one. That is yogic. And so, after Ananta (the endless), there comes the sound, Nādarūpa Parabrahma—Nāda. From this Ananta, from Consciousness, and the three principles, there emerges Nāda. Nāda means sound, resonance. Resonance is like a vibration, and that is Nāda Rūpa Parabrahma—the form of sound as the Supreme Being. Nāda is the resonance. Nāda Rūpa is the form, the beauty. From what is beauty perceived? Where does beauty arise? It is like a bee and a tube—two must come together; that is why beauty exists. So, Nādarūpa Parabrahma—and therefore it is said, "Parabrahma, O Parabrahma, Parabrahma Paramātmā." He is harmonious in everything. And from there, first comes Nāda Rūpa. O Nāda, which we may call the Aum: Akāra, Ukāra, Makāra—these are the three points. And there, it is called resonance. Resonance is a sound, like thundering—we all know thundering, yes? In the sky, thundering—my God—and so, Nādarūpa Parabrahma. And there, first comes a vibration, like lightning in space—flashing here, there—that means it is divine, a form of God. Now, what comes next? There is a sound, and lightning means light. First is the light, and from that light, jīvas emerge. Everything originates from light. Even plants, as we know, have light, but that will appear much later. That light is called Śiva. Śiva is manifesting, and so that fire, fire. Jyoti, jyota se jyota jagāo—Light, kindle the light from the light. Satguru jyota se jyota jagāo—O Satguru, kindle the light from the light. So Gurudev, jyoti jagāo, jyoti. Prakāśa puñjaṁ amṛta ke sāgara, prakāśa puñjaṁ amṛta ke sāgara. Śrī Dīpaharī Mahādānī hai, sāre viśvame guñj rahā—Prabhu kī amar kahānī hai. See, a Mahātma, a Guru, he is the Satguru; he is the one who has connected the entire Brahman in just a few words—like a fire with countless vibrations. As soon as light appears, as a sound, light comes: Prakāśa puñj, amṛt—oh, amṛt, nectar! Nectar is for life, and poison is death. And so, by Guru Kṛpā, that endless light—Prakāśa puñj—is endless. Light is endless. We may have only one fire—the fire is kindled. We make a fire, and though it is small, it can spread everywhere. Everything can be enlightened. In the morning, early morning, it is dark, but early morning comes. The sun rises, and light comes—light enlightens that whole part of the universe. Prakāśa Puñj Amṛt Ke Sāgar, and who is giving this? Śrī Dīp Harī Mahādānī Mahāprabhujī, as He gave to everyone—Prakāśa Puñj Amṛt Ke Sāgar—Śrī Dīp Harī Mahādānī. What is resonating throughout the world? What is echoing? Nāda, nāda—what is Nāda? Prakāśa Pañcāmṛta Ke Sāgara Śrī Dīpa Harī Mahādānī Hai, Sāre Viśvame Gunj Rahā Prabhu Kī Kahānī Hai. So, throughout the entire world and universe, Śiva—that ocean of light and five nectars—Mahāprabhujī has manifested this Nāda. And what comes from it? Ānanda Śiva. But who is Śiva? Where is Śiva? And therefore, the first is Nāda—Śiva. And from Nāda-Śiva comes prakāśa, agni, agni jyoti. And from that comes air, then water and earth. But who is that? Which kind of nāḍī is there? That nāḍī comes from this. Eko'haṁ bahu syām—I am one; let me become many. I am only one in the entire universe, but now I will multiply myself. And how will you multiply? By whom? Through fire—Agni, Agni Khaṇḍa. Śiva has placed Agni within fire. So, Agni cannot exist without fire or water. Therefore, fire is in water, and water cannot remain without fire. That is the balance, harmony, and unity from which water then comes. Hence, from fire and water, what comes? The breath, life, air. Yogis say... Oh, there are many prāṇāyāmas, but that is not physical exercise. That is prāṇāyāma—as we say, prāṇāyāma. After that, many things emerge. From this comes the dust of the dust. You know how dust forms? Yes, leave a room closed for three days, and there is no dust at all. But if you do not bathe, after four days, it becomes mud. And so, from water comes earth. We call it the Earth. From water comes the earth. But how does water flow? That is called Brahma, ṛṣis, Bhagavān—anybody. So, that Avatāra, the Vārāhī Avatāra, brings the earth from the ocean. Oh look, who was that? Bhagavān Śiva—Śiva becomes the Vārāhī and brought this up. Again, life continues. This is the only way. Secondly, all the ṛṣis and yogīs, whether you call them Bhagavān or not, they all come together in a meeting. And all these different kinds of, you could say, ministers make their way there. So, there is water, earth, fire, air—all have come together. We will create one life. We can speak of humans, but humans were not originally like this; earlier, there were other creatures. So, now we create the creation on earth. Who are they? Jīvas. What will they do upon their welcome to earth? What? "Yes, we are coming; we are one." They don't talk; they don't work. They are like stone upon stone—and that's why mountains appear. Stone is also life. We know that. So it is asked, "What should we do?" Then they all hold a meeting. And one ṛṣi or God, who is called—as they say—the working people. What does Bhagavān say? Anyway, Viśvakarmā. Bhagavān Viśvakarmā said, "I will make them active. Nobody wants to eat; nobody does anything; they are tired," putting it simply. He said, "No, no... I will make them work." Sometimes it doesn't happen. Sometimes your children don't work—they just lie down, eat, and live. Then parents say, "My God, my child." Then someone brings them work. How? By offering ice cream or something; then they become active. First, Agni said, "I will put fire in them." Fire? What will you do with fire? Yes, the fire will make them active. What is it? That is called hunger. When you are hungry, your stomach feels so hungry, like a fire. You want to pacify that fire. So, Jāṭharāgni—the digestive fire within the body. For humans, animals, or any—even a crocodile, which is very lazy and lies around, but when hungry, even it will come and attack. Who? Nābhi—the navel point is what we are discussing. And so, with Agni, they will eat something—but it is not good. Yes, "Jīva jīva bhakṣyate"—one life will eat another life. Now there is one life, and it will eat another life. Jīva means soul, Jīva means life. Whether grass, plants, trees, earth, animals, reptiles, cows, buffaloes, or humans—anything. Think: "Jīva jīva bhakṣyate"—one life will eat another life, only then will it go into the stomach. O Viśvakarmā Bhagavān, you have made it very well. O Viśvakarmā, you did all greatly—activate it, activate. You believe, but you said, and you made it. They go up and down; they will come and go, die and be reborn. Die and come—multiply, multiply, multiply. From that, the earth grows and becomes bigger. Now what? Jīva jīva bhakṣyati. O Manava, O Manuṣya, O Manuṣya. Human, you are not like that. You are a human, and a human is meant to know God. God will not eat His own children. God will only live on prāṇa through the prāṇas. That's it. Or something like milk, and so on. Prāṇa. If you kill the prāṇas, then it is a sin. Therefore, it is said that sin is adharma. Pāpa and puṇya—sin and virtue. Pāpa is contrary to virtue, and puṇya is what we call virtue. Animals do not know these. But even sometimes, a tiger or a leopard, or a lion—when a little baby animal comes along, these mothers or fathers will approach. The mother will come and not bite or kill that child. Though hungry, she knows it is a baby. Many times they show us this on the web, on Facebook, right? So, have mercy on all, yet there is still killing. But a human should not kill—that is what Bhagavān said. Viśvakarmā said, "I give you this, but one I leave out." What is that? The human. What is a human? God said to humans, "You are my child. I give you everything. And in this life, you will come to the Brahmalokas. But if you turn to sin, you will become like worms or lower animals." So, love all living beings. Don't kill them, don't eat them, but feed them, love them, and give them your heart, saying, "I promise I will not kill you." Now we know why humans suffer so much—because they are killing others. A life, it is your own soul. Do not kill anyone. You will see how you attain Brahmalokas; you will ascend, and God will allow you, even with the physical body. We often see that. Therefore, the earth was created from the five elements, and who did that? From Brahman—and who is Brahman? To Śiva, and Śiva says, "Eko'haṁ bahu syām"—I am one; let me multiply. But then it is asked, "O human, what should we eat? What will we eat?" So, it is said: Yes, you will eat fruits that fall down. Or you drink milk from mother cows, buffaloes, or other animals. They give you milk, like a mother. And also, there are fruits and many things. Now, because of human overpopulation and pollution, but still humans can grow flowers, vegetables, corn, and crops—many things more than others; we can enjoy these. Animals may eat only animals, but we humans can eat many things without sin, my dear. So come on, become truly human. So, thank you. Tomorrow we will speak again. One by one, for those who were there, answers were given. I hope you received the answer. Adiós.