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Oṁ Namaḥ Śrī Prabhudīp Nārāyaṇāya. Oṁ Namaḥ Śrī Prabhudīpanam. Salutations to all. This is the very first step in life to achieve something: awareness. There are three different kinds of awareness through which we can achieve greatness. Generally, we speak of three states. Awareness means we are physically, mentally aware. That is called Jagrata. But there are three different kinds: Jagrata, Suṣupta, and Svapna. All three are connected by one thread, like in our rudrākṣa mālā. This mālā is best for mantra and to keep on the body as a protection. A rudrākṣa mālā generally has 109 beads. There are 108 beads from here to here, and the 109th is for counting. We have to come full circle, so 100 becomes one less; that’s called 108 beads. The top bead is called the Sumeru. Sumeru means the peak of the Himalayas. So there are 108 seeds and then the Sumeru. Sumeru also means Sumeru Guru Vajra. By the Indian ṛṣis, this was discovered. All there are is nine. After nine, there is nothing. Ten is zero. Therefore, one hundred plus eight and one is nine. It means zeros are not counted. Ten is not ten; it is zero, and so it comes to nine. Zero makes nine, and then nine to nine makes eighteen. Between them, zero always comes. We can count immensely, but there will always be only nine. That is why in the Kuṇḍalinī Śakti, in Anuṣṭhāna, and in whatever sādhanās we are doing, there are only nine: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, and Sahasrāra. That Bindu is again the Sumeru. For a yogī who wants to achieve, there is a miracle in numbers. Numbers are very important. When someone gets the number nine, it is very good. Likewise, the number five is also very spiritual. This mālā is our mālā. If the seed is big, you can make a half mālā of fifty-four beads. If bigger still, twenty-seven. This counting is not only for ease but because in our human body, in all systems, everything is counted here. There are two Sumeru beads. One is this Sumeru at the top. The second is also a Sumeru; this is the Rudrākṣa Sumeru. It has no counting. Guru kahe ye... Now, when we practice and are counting, it is said the index finger should not touch the beads. The touching when we do the mālā is like this. Otherwise, people will say mentally, "His guru did not tell him anything." A guru has to instruct like a little child. Parents give knowledge: what to do, what not to do. Not only humans—our horse mother gave a baby, and she is so beautiful. We don't know how the mother talks with her. When somebody comes, automatically the mother signals, and the baby goes to the other side. The cow, the horse’s mother, the bird’s mother—all kinds of animals are very respectful and very aware. But there is another kind, like a snake; we call them reptilians. They have forgotten; they eat their own eggs, they eat little babies. They don't know. But birds are very aware of everything with their babies. So don't think only humans are aware. Animals are very, very aware. One bird can sit on the head of a tiger. The bird does nothing, and the tiger does nothing. Will a bird sit on anyone’s head except a house bird? All creatures have a fear; they are aware they could be killed. House pets are okay. A fly sits on your nose, on your eyes, and when you move, they are so alert; they are gone before you. That is alertness. Anyhow, this is the mālā and Sumeru. In all counting in the body, everything about Cakras... If one is nervous, angry, or very afraid, then they are not aware. But if we are sleeping, we can be aware that we are sleeping and aware of the whole body. Those who are very alert are what they are. By being so, they nourish that energy, that spirituality, or relaxation. That is why time is given in two parts: day and night. In the day we should be alert, but also at night we should be very alert. What does that mean? The best is to get completely relaxed. All organs—you are in sleep, but you are aware. The stomach, the heart, all tiredness... We are automatically recharging, like charging a telephone. When it's finished, it is full. Similarly, when we sleep enough and the eyes open, we are full and complete. This is the awareness of Suṣupti. Then there is Svapna, the dream state, which can be beautiful. Sometimes one cannot sleep properly and there is restlessness. The third point is that God has given us this. It makes you go somewhere in the dream. How the mother works, but the child is not aware. She puts it to sleep, but then it cries. It goes to the mother, meaning it goes to some other friends, and the mother can work. So you went to the dream to someone. These are the three. What the mother says is that her child is here in her eyes. If something happens, immediately the mother will call the baby, and the baby will also be immediately aware. So, Jagrat, Suṣupta, and Svapna—these are the three awarenesses. One who is aware in these three points is called the best yogī, the best person, very alert. It must not be only a yogī; everyone can be. And so, the mālā. This Rudrākṣa is held with the ring finger and the small finger. The middle finger is for pulling the bead inside. The thumb is holding it there. The middle finger is sitting on one bead. This index finger should not touch. You can put this finger on your thumb. Sometimes you can use it for something else, like shooing a fly. It is not accepted to use the mālā like this with the index finger. It is wrong; it means the effort goes empty. Oṁ Prabhudīpanirañjan Śabadukabhañjan... From this, one becomes conscious (chetan ho jāre, musāfir, gaḍī āne vālī hai... āne vālī hai, gāḍī jāne vālī hai). So be aware, be alert. Therefore, these are three: Jāgrata, Suṣupti, and Svapna. In this, it is called Diśā. One is the past, that is gone. One is present in awareness with dreams, and so is with friends. Therefore, in India, among Hindus and in yoga, we do not talk too much about the past. The past is lost because it is gone. You can run behind it and talk, but it is gone. (Arre, to āp to pīche kahā̃ dāḍ rahe ho, vo to hai nahī̃ gayā. Āp to hai to abhī hai, vohī milegā.) So what is lost is lost; what we have, we should keep. Therefore it is said: the past is lost, the future is not here—it is a dream. Be alert now, at this very moment. So don't think about tomorrow. Who knows tomorrow? We say we will come tomorrow, we will come the day after, but who has seen tomorrow? If a father is gone, he is gone; he died. (Ab jo kuś hai, vo mere sāth abhī hai.) In this, we have to be very awake, we have to be alert on all four sides (chārī khuṁṭ). Chārī khuṁṭ means all four sides. It is like a driver; when driving a car, he is very alert about all four directions. He or she knows if something is coming from the left or right, and also from behind. The driver has all awareness. We have only two eyes, but the driver has four eyes. That is alertness. Therefore, yoga is connected to this number, but we are counting the number nine. Nine has miracles, many things. Therefore, keep your mind... Now, for example, the Chinese. The Chinese do not use or count the number four. China has four, but nobody has number four on their house. They will not say number four (Chaudah). They will always avoid four, fourteen, etc. When I first went, there were 20 or 50 floors. I was looking: where is my number four? There is no number four, and even the lift does not stop there. I go down, it is 3. But I want to go to 4. Going up, it is 5. The Chinese say number four is a date (inauspicious). (Jahā̃ hai, aur unkā bahut dusarā hai...) Everyone has different beliefs about numbers. Therefore, if you or me or anybody has no happiness in a house or no prosperity, you should ask about the number. A numerologist (lojī) will say, "Put this number in your house, and then you will see." But you should not do only that; you have to ask knowledgeable persons. They are numerous. Numerology came immediately in a family. Husband and wife are at home, so happy. They don't know what happens. She said, "Why? We are so good." Only because of the number there. So it is not stupid; it is best, it is good. Therefore, Jyotiṣa. Jyotiṣa is the fifth, the light of the number. Jyotiṣa and Jyoti means Prakāśa (light). (Ye prakāśa yahā̃ se hai, aur prakāśa kahan kar saktā hai? Jo jyotiṣa paḍ saktā hai, kitāb hai mere pās, maiṁ bhī paḍ lūṅgā, vo bhī paḍ legā, ye bhī paḍ legā. Lekin pattā nahī̃ hai ki kahā̃ ismeṁ gūḍh.) Good, but you will see... (Mere bhāī hai Bilā Vās me, kaī nau bhāī ro, Gevur bhāī, are vo to paisā kar detā.) Merabhai Bikaram Ji, I tell you, because we are Gargāchārya. Gargāchārya is from the seven ṛṣis. This is from heaven, really 100%, and they have the knowledge of how to read and know about Jyotiṣa. Jyotiṣa is not only something like that; there is more to it. Vikaram, my brother—he was my elder brother, he passed away. He was like my grandfather. Here, when we started our Oṁ Āśram, I prepared everything and said I will do a Yajña. When the day of the Yajña came, Yogeś said, "We can't do anything." I said, "I have done it. Then how will we do the Yajña?" So there was a disagreement. I said, whatever you want, let's do it. But Yogeś did not do it at the right time. And from that day, still the yogīs have that inauspicious constellation. It was not the yogī’s problem. But it was that which, at the right log joint, someone might do something and come there. So it is going constantly. Where? No, Pali? Where? I was there today. Jodhpur. I thought the Jodhpur Paṇḍits are very good, and there are many good ones, but someone came and it was not right. They came and did it themselves. Bikaram said, "If it's good, my name, Swamiji, if you said no, then why should I come?" But at the end of the ceremonies, I gave everybody money and all. I asked Vikaram, my brother, "What do you think it will be?" He said, "Good, it was a good ceremony, but whatever you will do, you will break first, and then again you will do." Like this, he said, in the Jyotiṣa. So, like this, the yogīs have done what? Whatever I will do, he will break again, wrong, and then again it will go. It's not the yogī’s problem; it's his mistake. The mistake was like that. You see, he said, and Vikaram gave me the hint, and Gurujī said, "Do it, otherwise you will not see your Oṁ complete." And so, always when coming to that point, my dear Yogeś is under the bed. Yes, it is, and therefore, that is like that. Those are the constellations. Similarly, for yogīs or non-yogīs or anyone, there has to be awareness in Jagrat, Svapna, and Suṣupti. Between that, when you sleep, there are many things. We have to do some pūjā, but even there, is that negative? There is, in the middle of your pūjā, someone will put, draw something inside. Gone. What is gone? The thoughts. What is that? It is a thought, and that is, I tell you, it is really more than twenty... How many years would it be? Three temples. I know that is happening. It is happening very much. Anyhow, similarly, when India became free on the 15th of August, it was at midnight. It was born at midnight because it was neither here nor there. So neither here the Hindus, nor the others... all are fighting. But someone is coming now; it will try to make it in the right way. So, my dear yogīs, it is all yogic science. Through yogic science, this mālā is it. Many people, or yogīs, I don't know who is who, they say, "No, no mālās, nothing." The nothingness, okay, you have nothing, are you? Nothing to nothing, Yodhanā. I don't know. Even there are some people, some gurus, who do not have knowledge of this, whatever it is, and have no gurus or something maybe, and say, "No mantra, and no anything, no pūjā, no mandir, and I give you the mantra," but also not... You have said one mantra, clean your mouth. And then sit there, what of? You should not have a single mantra in your mouth. You are eating a lot of milk, but it is like that. They sit there in thousands. They know, yes, now it is fine. So, this world... That is why our Gurudev, our Bhagavān, Dīp Nārāyaṇa, Mahāprabhujī, Devpurījī, and Holī Gurujī—very simple. But any question you ask, or anything when you lecture, Gurujī, with many great Sanskrit and other things—as soon as Gurujī comes, everyone becomes focused, and one word of Gurujī is... As soon as that nail is put there, no one can remove that nail. The Guru is there. This is why, only in Āsana and Prāṇāyāma, it is fine. Our stomach... Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya. Oṁ Śivāya. Oṁ Namaḥ Śivāya. Hari Oṁ. Bhajan Oṁ Bali. Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya. Śrī Siddha Viśva Mahādeva Kī Jaya. Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya. Viśvaguru Mahāmaṇḍaleśvara Svāmī Maheśvarānandajī Yogī Rājī Kī Jaya. Oṁ Boli Śrī Dīp Nārāyaṇa Bhagvānī Kī Jai, Śrī Siddha Vaiśva Mahādeva Kī Jai, Satguru Svāmī Madhavānandajī Bhagvānī Kī Jai, Viśvaguru Mahāmaṇḍaleśvara, Svāmī Maheśvarānandajī, Yogī Rāj Kī Jai, Satyāsana Tandharma Kī Jai, Āj Kī Ānanda Kī Jai, Hari Om.