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Om, through these centers: nābhi, anāhata, viśuddhi, ājñā, bindu, and sahasrāra. This is the path to the real prāṇa, leading to what we often call yoga nidrā. Yesterday, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī was explaining this sādhanā to us through the door of yoga nidrā. We have also learned this from his holy book—a great scripture where he has tried to explain it. This knowledge is not easy for those who lack guru kṛpā, who have no guru and merely look in books. Yes, the knowledge exists there, but it is not for them, for we have our paramparā, our lineage of ṛṣis and gurus. Those who think they know everything and need no master possess only a dry knowledge, very dry indeed. But those who have the grace of the guru experience a fullness of nectar. That nectar flows from the bindu into the nāḍīs, iḍā and piṅgalā, entering from that nāḍī which originates in the bindu. Thus, we have the left nostril, the right nostril, and the central channel. When we enter our sādhanā, it is not by our own will alone. If there is no door or window, we remain blocked. Consider the tradition in Judaism, where devotees press their foreheads against the Western Wall, seeking water. The water is on the other side, but there is a rock they cannot penetrate. They have very divine, holy thoughts; they are great souls performing their prasādanās there. Yet they seek to go through the rock. As everyone knocks with their forehead, they hear the sound of water and wait for it to be given. But that is not the way of Guru Kṛpā. Of course, every religion has its path; they are humble and believe in that form as God. Similarly, there is Jesus. But there is no further; there is only one shepherd. Jesus walked with the shepherds and their goats, carrying his staff. In Christianity today, Jesus is gone, and they call upon the Holy Father. Some call the Holy Pope; in other countries, they have a Patriarch. They feel and believe in this, and it is valid for them. In Sanātana Dharma, we see God, and there are two aspects of God. From one to the other, these are the incarnations that come from time to time. Yet it is the same; they come every age. One comes after another in time. The sannyāsīs or yogīs—are they called God? Some are merely trying, but there are real ones. When we go inside, we encounter the living God. That living God is on this earth, which is the holy presence. One is nitya (eternal) and one is naimittika (occasional). The naimittika comes from time to time, while the nitya forever takes care of all creatures. They do not kill any animals; they are great, like the Śabta Ṛṣis and the many other ṛṣis who come through. That is the nābhi—our navel—and it is very important. Everything is there. It is like a tiny seed that spreads and grows, giving rise to everything: flowers, leaves, branches, fruits, roots, trunk—all come from it. But the first is the only one, like a tiny, fine needle that a doctor uses for the eye, which we do not feel. That is the jīvā. The jīvā is like a drop of water. This is the jīva, and below is the ocean. When this drop comes down, it becomes the ocean. Then all are one, but it is not a dry unity. We become one from the seven oceans. In that state, we become one in the form of water and sky. Yet within the same drop, what we have in the ocean, the jīva is still there. There are many, many jīvas, more than on the earth, and so the water itself is jīva. Jīva, we call the water. It is said: where there is water, there is God. That is the Buddha jīva. Water is the jīva; jīva means the life they are living. First, it goes from the navel, and then there are the lower and higher chakras. It proceeds further. According to this research, they were giving the twenty-two, fifty, or fifty-two alphabet letters. This is in the human body; we can feel it. Even the Greeks indicated God, but they are not Greek. Our "Greek" means the life living. We are citizens of India; you are citizens of Germany, Austria, etc. In a similar way, everywhere we have this, and we should come to that. Therefore, the prāṇa—whenever we speak, the first utterance touches our navel. Our navel is involved when we talk, walk, eat, drink, or move. First, there is pressure in this part. Touch your navel. So, yes, why? You? Tū? Pānī? Chalo? Hau? Nahīṁ? All the time it is here, praising the Lord. It means, wo ātmā, wo jīvātmā, wo yahāṁ par hai, yahāṁ nahīṁ hai. And not in the heart. The heart is there for balancing, but it is exactly here. Doctors can take a heart out and give a new heart, but the nābhi they cannot take out. When it is gone, the life form is finished. That is a very powerful point, and therefore we speak of this alphabet, but we should not move from it either. We know that, but we do not know. Therefore, it is said: "Alphabet, I'm like then to one blackboard we're writing: 'Na bhi nahīṁ muvegi.' A, A, O, O,... M." Ther ṭak sahasrār ṭakrā. Bindu, anāhata, viśuddhi, ājñā, bindu, and sahasrāra. That is the real chanting of the Aum. But we do only three: akāra, ukāra, and makāra. In our holy book of Śrī Dīp Nārāyaṇ Mahāprabhujī, what holy Gurujī writes is "Akar, ukar, makar." There, these are the sounds. That is a sound, and that is a vibration. Between sound and vibration, there is a difference in our body. That is the right oṁ uccāraṇa. Come on, everybody, bolo. It happens automatically; that is why we have made it as Oṁ. Our ṛṣis have made it as Oṁ and made our mathematics completely the best. Oṁ. But it has come from our vocal cords. Na, Ṣeṇat, Do, Jo, Tīn, Akār, Ukār, Mukār—all three are from here. After that, Bindu. So Bindu is that nectar which comes from there through this. So what is that? There is a hole, and there is a hole. From the nābhi, when prāṇa goes, then it will go from here. Prāṇa, it is not that prāṇa will come and say "Wow" and come out of the mouth. But when the jīvā goes, and that jīvā comes from nābhi, and when that jīvā goes, our tāl is bindu. No, it is not Sahasrāra, it is Brahmā. When it goes from here, it goes back to the place of Sahasrāra. Sahasrāra means that so many radiances there become one; you do not know. Then it comes down to the number of eyes, two ears, two nostrils, the mouth, and the two, the urine—these are the nine. The one who has nine, the one who goes ahead of him, the Sahasrāra, he goes from here. Then you understand what yogic nidrā is. Then you will get yogī janakī, yogī nidrā, vīralā śāntā jañjanī. Otherwise, sit down, relax, go to the stairs, feel your heart, and feel your breath. Yes, but you are not. That is why he is a yogī. He is Satguru Dev. He is the guru of the tradition. Otherwise, he does not have any guru; he became a guru himself. And he keeps doing it. After that, nothing happens. That is it. In this, there is more coming knowledge. Today, we have one of our disciples, my disciple. He learned Sanskrit and is now a professor. Very nice. He will speak about the Śabta Ṛṣis and Ṛṣis: what are Ṛṣis, where are they now, and how we are connected with them. He speaks mostly Sanskrit, but he will do English also. He will tell his name and where he is from. Dīp Nārāyaṇa Bhagavān kī Jai. Dīp Nārāyaṇa Bhagavān kī Jai. Devādhyadeva Deveśvara Mahādeva kī, Hindu Dharma Samrāṭ Śrī Mādhavakṛṣṇa Bhagavān kī, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsasvāmī Śrī Māheśvarānanda Sadgurudeva Bhagavān kī, hiraṇyamayena pātreṇa satyasya apihitam mukhaṁ tattvaṁ poṣan. Na pavrunu Satyadharmaya dṛṣṭaye Sadāśiva samārambham Śaṅkarācārya madhyamam Asmadācārya pariyantam Vande guru param param. Vandeya guru paramparām. Salutations to the holy feet of our Gurudev. Salutations to the cosmic light and salutations to every soul in the whole world. As our Gurudev ordered me to tell about the seven ṛṣis: there are seven ṛṣis: Viśvāmitra, Jamadagni, Bharadvāja, Gautama, Atri, Vasiṣṭha, Kaśyapa. These are the seven ṛṣis. First of all, what is a ṛṣi? What are we thinking? That ṛṣi is in the Indian Vedic culture, but what is a ṛṣi? In the Sanskrit grammar Nighaṇṭu, it is told: ṛṣi, ṛṣayaḥ mantra draṣṭāraḥ. Ṛṣi means to attract. What are they attracting? Who is attracting the holy mantras? Who is the founder of the holy mantras? Who is the founder and the maker of the holy mantras, the holy chandas, the holy lyrics of our Vedas, our holy book? So these are... Who made all these things? They are the ṛṣis. Ṛṣi Viśvāmitra, the first ṛṣi is Viśvāmitra. Viśvāmitra was a Kṣatriya king. First of all, he was a king. Then, after becoming king, he thought that the world is nothing; everything is not immortal. So he thought to become a ṛṣi. Bhagavān Brahmā ordered him to be a ṛṣi, so Ṛṣi Viśvāmitra was the Kulaguru of the Raghuvaṁśa. He was also the Kulaguru of the Raghuvaṁśa, and Ṛṣi Vasiṣṭha was also the Guru of the Raghuvaṁśa. After Viśvāmitra Ṛṣi, Jamadagni Ṛṣi. Jamadagni Ṛṣi, Aṅgirā Ṛṣi. Sometimes, in some places, they say that Jamadagni Ṛṣi and Aṅgirā Ṛṣi were the same, but in the Vedic culture, they say Jamadagni Ṛṣi. Aṅgirā Ṛṣi, they are different, also told in the Ṛg Veda Prathama Maṇḍala, the first lesson of the Ṛg Veda: Yaśyam vīravattamam agneyaṁ yajñamad dharam viśvadah paribhorase saideve śugachate agnir hotā kavikṛtaḥ satyaś citraś śravastama devodeve virājamat jātaṅgadaśukhetam agne jātbhādraṅkar śaśitave tat. Satyamaṅgiraha upatvagane divedive doṣāvastar dhiyāvayam namo bharanta emasi rājantamādharaṇaṁ ca gopā amṛta siddhadevīṁ vardhamānāṁ svedame sanah pitevu sūnvegne agne supa yānobhava sachasvānaḥ svastaye. About the Aṅgirā Ṛṣi, there is told in the first book of the whole world, the Rig Veda, in the first lesson, that the Aṅgirā Ṛṣi came through Brahmā, and after Brahmā to Agni, and after Agni he came in the form of the Aṅgirā Ṛṣi. After the Aṅgirā Ṛṣi, Viśvāmitra, Jamadagni Ṛṣi, so Jamadagni Ṛṣi was a holy sage, Jamadagni. He had a son; his name was God Parśurāma, who killed, who removed twenty-one times Kṣatriya kings from all over the world, so he was Parśurāma. And also, there is a story: Jamadagni and his wife was Reṇukā. Once, Jamadagni wanted to know how his son was applying his orders or not. So once he ordered his son, whose name was Parśurāma, "Oh son, you are applying all my orders." He said, "Yes, I am applying all orders." "So cut your mother's head." He said, "What, father? What are you telling me? What are you ordering me, father?" He said, "No, I am ordering that you do that." And as he ordered, the same thing he did. He cut his mother's head, and at that time, Jamadagni Ṛṣi knew that his son is also a great sage. Bhagavān Parśurāma was a great sage because he was also the son of the great sage Jamadagni. After that, Parśurāma was known as the king of kings. Parśurām, Kṣatriya. After the holy Jamadagni Ṛṣi, Viśvāmitra, Jamadagni, Bharadvāja Ṛṣi. Bharadvāja Ṛṣi was also a holy sage of the Vedic culture. He has written many lyrics, many chandas, and many mantras, because there is told: Ṛṣayaḥ Mantra Dṛṣṭāraḥ, who is the Mantra Dṛṣṭā, means who is the founder of the mantras, they are the ṛṣis. And the Bharadvāja Ṛṣi, he founded many mantras, many chandas: Gāyatrī, Uṣṇik, Anuṣṭup, Paṅkti, Triṣṭup, Jagatī. Chandāḥ, Gāyatrī Chanda, Gāyatrī lyrics. Who founded? By the Bharadvāja Ṛṣi, using Chanda, Anuṣṭup Chanda, Anuṣṭup Lyric, Bṛhatī Lyric, Paṅkti Lyric. Iti Śabda: seven lyrics are founded by our Bharadvāja Ṛṣi. Viśvāmitra, Bharadvāja, Gautama. Gautama Ṛṣi was the holy sage. He was also among the seven ṛṣis. In the Vedic culture, Bharadvāja Ṛṣi, he is from, somebody is saying he was in Nasik. Some writers say he was living in the Himalayas, and because we all know that all the ṛṣis, as our Gurudev is saying, always he is saying, what is in our body, that's... Also, in the cosmic world, so like, also we have, we are having seven chakras in our body. Like, also we are having seven ṛṣis even in our body. So, the same type, seven ṛṣis, seven chakras, seven chand, and seven chand, and seven founded by the seven ṛṣis, we can also say. Viśvāmitra founded Gāyatrī chand, Jamadagni founded Uṣṇik chand, so like this all the situation is going. So Viśvāmitra, Jamadagni, Bharadvāja, Gautama, Atri ṛṣi. Atri ṛṣi was also a holy sage among the seven ṛṣis, the seven sages. Atri ṛṣi, who is three, who is the trinity. Who made the trinity? Brahmā, Viṣṇu, Maheśa. He is Atri, so Atri. Atri Ṛṣi's wife was Anasūyā. Anasūyā, there is a very interesting thing about Anasūyā Mātā. Anasūyā once, Mātā Anasūyā, wished that she wanted all the trinity, Brahmā, Viṣṇu, Maheśa, as her child. They should be her child, as Anasūyā Mātā said. And at that time, all the three deities—deities, not three devas—the three devas, Brahmā, Viṣṇu, Maheśa, they came in the form of a small child because this was her boon, that they should be my child. So the devas came as a child: Brahmā, Viṣṇu, and Maheśa, so she was feeding them. So once, what happened? All the world stopped at one place. Mātā Lakṣmī was very tense. She thought, "What should I do?" Then she went to Mātā Anasūyā. "Oh mother, holy, oh holy mother Anasūyā, I want all our three devas back, otherwise the whole world will be finished. There will not be anything eternal. So what should we do then?" Mātā Anasūyā said, "Okay, it will be," and she gave back to all the three devas—Brahmā, Viṣṇu, Maheśa—to Mātā Lakṣmī and the three devīs. So Atri Ṛṣi was that type of Ṛṣi; his wife was also a great sage: Maitreyī, Gārgī, Kātyā was also the wives of our Yājñavalkya Ṛṣi. Viśvāmitra, Jamadagni, Bharadvāja, Gautama, Vasiṣṭha. Ṛṣi Vasiṣṭha was a Brāhmaṇa Ṛṣi, all Ṛṣis. There is not anything. All ṛṣis were Brahmā. All the ṛṣis were Brahma, whose niṣṭhā was in the Brahma. That is the Brahmanist. Vasiṣṭha Ṛṣi told to the Bhagavān Rāma to come with him. About the Rāmāyaṇa, this is about the story about the Rāmāyaṇa. Bhagavān Vasiṣṭha told. Rāma, Bhagavān Rāma, Bhagavān Lakṣmaṇa, Bhagavān Śatrughna, Bhagavān Bharata, they taught all four brothers. They taught them how to pretend, how to ask for the mantras, how to read the mantras, how to read the Vedas. So he was also the holy guru of Bhagavān Rāma. So these were the holy ṛṣis, and there was also a story about all the seven ṛṣis. There was an Indra. Indra is a post, like there is a post of the collector, like there is a post of the CM, chief minister, like same as Indra is the post of the heaven, so the Indra was very old. And he, his all the good deeds are finished. So, after finishing his all good deeds, when there was a king, the king Nahuṣa, King Nahuṣa said, "O holy sages, O holy seven sages: Viśvāmitra, Jamadagni, Bharadvāja, Gautama, Atri, Vasiṣṭha, Kaśyapa, Ṛṣaya, O holy seven sages. I want to become Indra." He wants to become Indra. He wants to come to the post of Indra, so what should he do? Because who was the Indra before? He was not good deeds, much good deeds, so he was removed from his post of Indra. So Nahuṣa was the next Indra. From the āśīrvāda, from the blessings of the seven sages, so after getting the post of the Indra, Nahuṣa was very bad. He was hearing nothing. There are not good deeds again. Before, who was the Indra? He also did not have good deeds. And this Indra, Nahuṣa, he did not want to have good deeds. So there was a before, who was the Indra? His wife was Śacī. He wanted Śacī as his wife, but all the seven ṛṣis made a plan that this is not good, this is not as a maryādā. So once, this Nahuṣa said to all the seven sages, "Oh sages, I want to go in the greenery, so please take me there. I will sit on the holy ratha, and you will take me there." And the ṛṣis were the old Devas, old. So when all the seven sages were going, from there, he told them, "Oh, ṛṣi, what are you doing? You are going very slow. Why are you going very slow? Go fast, you are not old." And then he kicked one ṛṣi, and the ṛṣi told him, "Your deeds are finished, so again you can go to your post, and you will be finished." Then he became as a... Patañjali and he died from this yoni, so there was this type of the holy sages, as our Gurudev told. And finally, after chanting one mantra, I will finish my speech, as our Gurudev ordered. Now, with Swami Avtar Purījī, we will chant Gaṇeśa Atharvaśīrṣa from the Gaṇeśa Purāṇa. Sarvaṁ jagad-dhāṁ tattva jāyate. Sarvaṁ jagad-dhāṁ tattva sthaśyati. Sarvaṁ jagad-dhāṁ tva ilayameṣati. Sarvaṁ jagad-dhāṁ tva ipratyeti. Tvaṁ bhūmir āpo nalo nīlo nabhaḥ. Tvaṁ catvāri vāḥ kvadāni. Tvaṁ guṇatraya tīthaḥ. Tvaṁ dhanatraya tīthaḥ. Tvaṁ dehatraya tīṭhaḥ, tvaṁ dhalatraya tīṭhaḥ. Oṁ Pādrahm Kane Viśvam Yama Deva Pādrahm Paśye Makṣa Vīryajātra Sirāi Raṅge Suṣvāgum Śāstanubhyaṣe Mahādevaitam Yādayo Oṁ Dho Śānti Rāntarikṣagum Śānti Pṛthvī Śānti, Śānti Rūpa, Śānti Raukhalaya, Śānti. Vanaspataya, Śānti Viśvedeva, Śānti Brahma, Śānti Sarvagum, Śānti Sama, Śānti Sama, Śānti Hṛthi, Hari Om, Śānti, Śānti,... Do dharm Samrāj Śrī Mādhav Kṛṣṇa Bhagavān Kī Jai, Viśva Guru Mahāmaṇḍaleśvara Paramaṃsarī Svāmī Maheśvar Ānandjī Sadgurudev Bhagavān Kī Jai. Āj ke ānand kī jai.