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Om Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu. Haṁsabh Dās Prabhu Sarasabh Saras. Haṁsabh Prabhu Saras Saras Nārāyaṇam. Good morning, all dear brothers and sisters, all our Bhaktas. Well, it is a beautiful day. It is said that from the Supreme, the Highest, God, we receive the water or the rain of God. Today, he is giving us a very nice blessing with a little rainfall. This relates to Indra Rāja. Indra is from heaven, from Svarga Loka, which is his kingdom. He blesses us with water and a good atmosphere. When rain does not come, we pray to God Indra to bring it. For the past few days, he has been giving blessings and time for our program, and this morning also brought fine water. We have these principles everywhere: on earth, in the water, in the ocean, in the sky. In this way, we have our sādhanā. We were speaking about our Vajra, Indra Vajra, and that iron power. This is in our whole body. That prāṇa, that energy we must get in our body, is given by Indra. We call this in our body our energy and our confidence. Confidence comes from that, from our Vajranāḍī. No matter what happens, if we have the Vajranāḍī, we remain strong. We will not fall down physically or mentally. All the time, the Vajranāḍī is with us. Then, we have our chakras. Chakra is a cycle, and that chakra in us comes from the sun. The sun is Sūrya, and Sūrya is that which is moving. From our perspective, what we call the right side is moving. It is said in the teachings on Sūrya that there is a very tiny dark spot in the sun, and it will slowly, slowly become only black, but over ages and ages—a very long time. That is a turning of the sun. It has a form like a bowl. How many suns are there? Thank you. When you come to your prāṇāyāma... Chakras, where are they? From the beginning. Always... Yes. Big chakra, big chakra. You have this in your home, so nice and big. You should always learn. We come through Sūrya. We call Sūrya Nārāyaṇa. Nārāyaṇa is a god, like God Viṣṇu. Sūrya is the sun. Sūrya is the light. Sūrya is the power. Sūrya is energy. It is said in our kuṇḍalinī programs that no one can come near to the sun. Anyone who comes, if there is water, it will disappear. Any body, parts, anything will burn completely, and even the ash will whiten, so nothing will come near to the sun. In Devpurījī’s teachings, Mahāprabhujī’s Gurujī was saying in meditation that Sūrya is Dev Purī Jī. You know that Sūrya, Devpurījī did not get a picture from anyone. A camera could have come, but nothing was inside. Only one suddenly appeared, that’s all. When they said Gurujī is telling, Prabhujī was telling... So it is said, if you want to see my photo, my picture, then see the Sūrya. My photo is the Sūrya. Mahāprabhujī said, Bhagavān Devapurījī said, that any photo, sooner or later, people will just put in the dust. Anywhere, they will burn it, turn it, throw it, etc. For example, a picture comes in the newspaper, and there are thousands of newspapers. What will happen? People will just throw them away. It is said that this means you will throw me in the dust under your feet. Therefore, for Devapurījī, it doesn’t matter if you make a photo; nothing comes. So it is said, "I am the Sūrya," and all we are the devotees of the Sūrya. Sūrya means the sun. This sun is a light. People do not understand. It is said, with Sūrya Nārāyaṇa Bhagavān, God is the Sūrya. Therefore, we have the Sūrya Praṇām. This is about the twelve Sūryas, the names of that Sūrya. This Surya is that which no one can come close to. All will go to dust in Naraka, but it is said we have to go through the sun. How will we go through that? The Saptaṛṣis could go through everything. On the door of Bhagavān Sūrya, Mahāprabhujī is sitting there. Further, there is Devpurījī. So, if you believe or not, belief does not mean anything. They all have to go through, and Mahāprabhujī will let them go through this door, through the Sūrya, and then into the Brahmaloka furthermore. Now, what is it that we can go into or not? Our physical body. It doesn’t matter how strong it is, but it’s only on Earth. That’s all. We are touching here, we are touched here. Then, the energy, the prāṇa, also remains in this, like clouds here. And the thoughts, everything, whatever we have, or what we call our body, mind... They are only going round and round, that’s all, finished again. So this annamaya, prāṇamaya, manomaya, vijñānamaya, ānandamaya—that is only like our aura. But the soul, the jīva, is what is going. In that jīva, how much is purification or impurity? It is like at night, we see, we make a light and many, many bugs come and burn in the fire. But that light is then our ātmā; our soul becomes the light. Only that ātmā goes through the sun. Then you have further. So there are many different suns, not only one sun. Therefore, in one bhajan it is said, "Chaudha Lok, Ikiso Brahmāṇḍ." Chaudha Lok, the 14 worlds. This is like this one earth, but more different. Śuddha and Loka, these are the world’s fourteen. In which lokas are you? We are only understanding two: the hell and the heaven. But what is then further? There are fourteen. And in which fourteen will the jīvā go? Chaudhā lok is the seven above and seven below. We have to go through them. It doesn’t matter whether you want to or not. It’s just going through, and there are good lokas and hard lokas, where there is also torturing, constantly in the fire, many things. Whether you believe it or not, our belief does not matter. One good or bad, if you believe or not believe, but it is. For example, we put something in the fire. Whether you believe it or not, it will burn. Similarly, all these Chaudha Loka—Loka means like this world—until there, all yogīs can go through, but after, they cannot go again. Chauda Lok, Ikiso Brahman, 27,000 other lokas, and we all are going through. But even we did not come through the 14 lokas. It’s very difficult to explain about the 14 lokas. So, some say it is just like now: here we have the sun, and in New Zealand there is night. So, some people are thinking and making the fourteen lokas. Jalchar, Thalchar, Nabachar—these are also the lokas. But to go further, Chaudhā Loka, Ikiśo Brahman. In that we can come, then we are like pure of the pure. Then we are everywhere, just the purities and purities and purities. Now, this śloka’s name is very difficult to know, and to be truthful, I don’t know all the names of these ślokas. For me, it’s only Mahāprabhujī. He will say, "Come, my child." And further it goes, and the same you will also. You don’t understand what I’m talking about. Many times he said, "Yes, and yes," and we don’t know many things. In very simple words, it comes into our mind, and it will be. You are the best one. You will go very straight if you believe here in our Guru Paramparā. Believe it or not, do not always think, "I do not believe," or, "I believe." This is not it. We know it is there. You go tonight, go to sleep. That doesn’t matter. You will sleep. If you cannot sleep, then you get a tablet. But we are. So similarly, we are in that divine world. So if you believe or you don’t believe, you will sleep and you will wake up. And if one does not sleep and wake up, then there are mental problems. Therefore, the mind is not testable. So don’t follow the mind. The mind is disturbed a lot. And all the problems which we have are that mind. Because this has always been traveling, therefore, we will go beyond that. Only through the Guru’s grace. But if we are coming slowly, slowly on the paper, the paper science, the paper knowledge, then we are lost. So we should come more to our heart and look all over this physical body. The physical body we call the nutrition body. That we call anna. Anna is the seeds. And these seeds are what we make for our bread. It means all nutrition that we have: milk, rice, water, fruits, etc. And through that, our body, all that we have in our body, touchable, seeable, that is the body or anna: Annamaya Kośa. One Annamaya Kośa is very beautiful, very good. It means all physically what we can touch and see, that is Annamaya Kośa. After that, it is the aura of the annamaya kośa. Therefore, we say prāṇamaya kośa. So this prāṇa, it is around the whole body. In and out, but we cannot touch and we cannot see it. But that is a life, that is a power, but we cannot see it, we cannot touch it. But it is there: annamaya kośa and prāṇamaya kośa. Prāṇa is a strength, pure, good. And in this annamaya kośa, if we are using negative things, then it will destroy our body. So that is what, if you drink too much alcohol or some drugs, etc., or you don’t do this, and you have very nice, very clean fruit, but just not a whole nourishment. So Annamaya Kośa. Kosha means just like we call, like, one chamber, two chambers, three chambers, four, five chambers. But it is not one chamber, second chamber, third, but it is, we are just telling. Prāṇamaya kośa, and that prāṇa, everything, but when we die, then there is no prāṇa there. In and out is our prāṇa, our energy. And keep your energy. Annamaya kośa, prāṇamaya kośa, manomaya kośa, mind. Mind is that which is good and no. Mind has a very high speed, but it will not give you. For example, we say that we go to the moon. Now, already we are there. Now we know, yes, moon and this and that. But if we want to go there, how long does it take? But we were within, not even one like that. It was there, and that can destroy everything, but there is nothing, no feeling. Therefore, they are always calling the mind untrustable. So don’t always run behind the mind. Mind is just physical too, but the mind does not remain there. So: "Man marā, mamatā marī, marā marā gayā śarīr." Man mara, the man. Man cannot be killed. "Man marā na mamatā mrī." Mamta means, "I always want to have this, I want to have this, always this, I want to have." Mamta means, "I want, I want, I will have this, I will do this." This is a mamata. But mamatā, it will give you and not give you, but it will give you the difficulties, problems. "Man marā, nām mamatā marī, mar mar gayā śarīr," but many, many times your body died. Man, don’t go there. "Man, māra annā mamatā mārī." Neither your mind is your mind’s eye, nor will your desire be fulfilled. This desire will never be completely fulfilled. We eat very nice food. In the morning, we are again hungry. We will have a nice breakfast. Lunch again, we are empty. This mind, our stomach—the stomach has no end. Whatever we want is gone. "Man marā nām mamatā marī, mar mar gayā śarīr. Man marā nām mamatā marī." They both did not die. Mind will not die. Desire will not die, but our body will die. And the body will die again and again and again. "Man marā nām mamatā marī, mar mar gayā śarīr" means, "The man died, the name ’mine’ died, again and again the body died." "Mar" means to die, and again. Die, then will come. Go and die, and will come. "Man marā, nāmam̐tā marī, mar mar gayā sārī. Asā tr̥ṣṇā ne marī." There are two more points. And there are still two points. Tas again desire to get, again desire to get. "Marmar gaya, śarīr, āśā, tṛṣṇā nahī̃ marī." Āśā is, "I will get it, I will get it," and tṛṣṇā is, "But it will not come to you." So that tṛṣṇā is like the horizon, or when you are driving now on your highway. Very nice sun, dry, and you are driving. But we see about 300 meters distance, or five or two distance, we see the water. We all see the water. We may think, "Oh God, there’s water, slowly go." If someone did not do so sometimes, and we can, with the speed of the drive, see that water bodies reflect that. It will be as quick as you go that far, it will be. That is, we will not catch. But there is water, but very dry; height, there is nothing. But still, in that heat, there is something, reflection, and that is like water. Man mara, our mind will not, our mind will not die. Man mara always this, this,... and will not give you purification. Many bodies died, died, died. Therefore, Kabīr Dās said, this Kabīr Dās said, this, your desire will not be fulfilled. More and more desires will be, but they will not fulfill you. It will not touch you, and that’s why we are suffering again and again and again. So, in that way, about going further. So, Annamayakośa, Prāṇamayakośa, Manomayakośa, mind and the knowledge, Jñāna, Jñānamayakośa. That also, we are making more and more and more of our... As much as you are making, you are a great scientist, but you know that scientist is day and night, he is looking more and more and more, but no complete in it. And then it’s called the ātmā, but not real ātmā: ānanda māyā, mano māyā, vijñāna māyā, and ānanda māyā. Ānanda means again also joy. And how is your joy? You will take your joy, but after some hours, again, different. So this prāṇa, this is very, very important to know. We are from this, but we will also go away from that. Then, further, we go through the divine words, and that, in many satsaṅgs, Gurudev’s satsaṅgs. And we are also, this also, what we are here thinking, this all also will go down, also will go down. My one, Mahā Maṇḍaleśvar, Mahā Maṇḍaleśvar from the other, from the other, other, Akhāḍā. And, but we are all one. And he’s my good friend, and he’s nearby now, about 80 years old. And I have known him for a long time, and he is a very great, learned person. And whenever we meet, we are very, each other hugging. I was last time when I went to the Himalayas. And he came to know that I’m there in his ashram in Hyderabad. So I tried to go because he would let me get one night; I should sleep with him here in my ashram. And so I did. And long ago, about, let’s say, about 55 years or 50 years ago, we were talking and he gave a lecture. And he gave two words. And always I’m using those words, and he forgot. The day before yesterday, someone told him to show him through this toy. So it was my program here, my birthday program. So he asked someone, "Please, please, please give Swami Maheshwaranji’s telephone number. I want to see him." So today, yesterday I tried. Day before yesterday I had not forgotten, but so many telephones were coming. So this morning I telephoned him, and in Haridwar, his ashram, he was so happy. And I said, "Swāmījī, I always remember your two words in my satsaṅg. I’m using them, and what is that?" Many of you know, because I taught many times. And in these two words, and these two words are very important: Uthan and Patan. Uthan means development, development, development. In every aspect, for anything, for your knowledge, good things, good. And second is that down, going down. Patan, patan, patan means you are falling down. You learn something, and then suddenly you lose your feelings. And you don’t want to take this work, you don’t want to be in this company, I don’t want to do that. Then they are going down. That’s what mostly, sorry, I’m sorry, please, of those who are here listening and that. But they should not do what I’m telling you, and if they are pleased, excuse me. That I did everything, but now I don’t want to do anything. And alcohol, other drugs, or playing with money, etc., and disease, that is called Patañ. Patan means going down, and other means going high up. So these two points are very important. Uthan, come up, come up, go, go,... yes. Or, patan, fall down, fall down, go, go, go. These two words you should always keep in your letter. That ātān, going up, utthān, utthānaḥ, and patan, destruction. And the two words, if you can write on your door... someone they put on the toilet while sitting there. Many people with their banks and this and that, but sometimes they lost everything, and another one. Said, "I’m very good, and I’m going high." These two words: Uthan and Patan. Then why did you study? Just let’s go to my garden and work, make nice vegetables and salad. Of course, salad is the best. Without that, we cannot. And then from there also, you can say, "No, I don’t want to work this way." And you are lying somewhere and making some friends and then go to eat there and get there and on. Patan, Patan... Patan. Finished. Like the lamp is burning. As long as there is petrol inside, that will be the flame. But when there is no oil, this flame will go slowly, slowly, slowly gone, or we give the oil inside. Again, it will go up, light. So, because you have laziness, and that we should not bring like that. Always be active, that’s it. I like this, no, I like this, no, I want that, I want that. Life is gone. So also, what is it in our chakra kuṇḍalinī? And in that kuṇḍalinī also, you have all very nice. You don’t have here any, have you known? We don’t have that, yeah, no? Oh God, oh God, we had so much, why didn’t we use it here? We had day before yesterday, very nice, even in sunlight. So that is that we are not in uttāna, we are going down. When we have this, why don’t we use it? Oh, my God! Why did you not use that? Was that gone? No, it is, but not here. No answer, my dear friend. Where is my answer? Go on, there is something, no? We lost. Okay, anyhow. And therefore, this is the whole world within this. And it is going further. Now it will go. This we will learn everywhere. And this is how, there are many, many centers, but we did not learn from that book. So this is chakra, many, many chakras. You know, we have thumbprints, left, right thumbprints, and my thumbprint and her thumbprint are different. I didn’t ask her mother to do the same, so all, many, many... But just a little point, that’s why all letters, what we are writing, our signature, whatever we make, it is zero when some in the court, et cetera, et cetera. This is the right one. The index finger also, the middle finger also. Ring finger also, and small finger also. And all, they do not have separate, the same. And in the other also, separate, different. Similarly, look at our ring fingers, and there are three, what do we call them, bands. But that also has sin, which you do not have. And what you have, this one, the other doesn’t have. What is this? Very difficult. And then it’s coming from the roots of the fingers and the palm. And on the back side, only this, our hand, is so divine. No one can do this. No one. Everyone, all of you are here, so from the tip of the fingers to the tongue of the, the... the heart tone. In this whole, to read, our animals have also. But we ask ourselves, "Is our science such that no one can listen or read us?" And we think that we are together now here, but when we both are together... We were as twins in our mother’s body. Then we came, and we were grown. And we were together, and we died at the same time. But that time, no more. It is separated. Like one bird flies to the left, right side, and the other, which was sitting, is going to the left side. Similarly, your body, my body is okay, but the soul and inside, what destination inside, and in destiny, this is all in our body. But it is said that some part is maybe not good, but on the other side, it is better. So still, God gives us what will be better, but you cannot be together, no, no. That’s it. So similarly, in this book, that is, here we have mūlādhāra. Mūl, mūl means foundation. This building, we had a foundation, or we have the roots of the tree. And this foundation of this building is a strong foundation, and we think it doesn’t matter a little bit, and it will go up. When the foundation is not proper, then we are unhappy. This building is very nice, but at that time there was no water ceiling. We cannot make the ceiling, the water ceiling. Here we have underwater, and you know it’s coming out, coming out. That time was not like that. But now, any building, say a building, they have one floor, two floors, three floors underground. But they have water sealed, sealed the water. You know what? What? Tell me, somebody. Isolation. Isolation from water, waterproof. Okay, so it doesn’t matter. It is for the foundation. We have it everywhere. Our body is sweating everywhere. So different, different. Okay. So this is Mūlādhāra. And now, study our Mūlādhāra. This is very interesting, very interesting. You know the mushroom? Just take the mushroom out and see the roots of the mushroom, the trunk of the mushroom. The head of the mushroom, etc., so everywhere in this world, God has done. But that cannot be together. They are here together, but not together. Therefore, if we study the Kuṇḍalinī, then it’s great. And so there are mantras, and in these mantras is written exactly. We will continue further, and here is so the Gaṇeśajī. And Ganesha is great, and he has seven trunks. But these are the seven dhātus. These seven dhātus, and these are what we call these, so this we have to let next time. So please stand there. We will hang you one somewhere, and these letters, and what is in this letter, so we will read that, okay? After this, first we have to come through, so this is Brahmā and the Sarasvatī. Let’s go. Thank you. Any questions? Uthāna and Patan. From this whole, what is spoken there is only what? Uthāna and Patan. Development, development, development. Even if you are 100 years old, still develop deeply. Finally, this body will go. Then many others will go with it. But our utthāna will come more and more to Brahmaloka. But our Utthāna will go on to Brahma Loka. Oṁ Namaḥ Śrī Prabhu Dīpanārāya. Oṁ Namaḥ Śrī Prabhu Dīpanārāya.... Oṁ Śrī Ammā Śabdhaś Prabhu Caraṇa Paraṇam. Om Śrī Prabhu Dīpanām, Śrī Dīpanārāyaṇa Bhagavān Kī Chāyā, Devādhi Devadeva Īśvara Mahādeva Kī Chāyā, Bhadra Chant Kī Chāyā.