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We begin. We fold our hands to our paramparā Gurudev, Devapurījī, Mahāprabhujī, Holī Gurujī, Alagpurījīs. We all have folded hands, with our thumbs between our chest and our heart. We are either looking to our Gurudev, Mahāprabhujī, or at our ten fingers. You can, if you wish, touch your thumbs to the center of your chest, to your heart. This means our thumbs are touching our heart, at the Anāhata Chakra. Our palms are together, signifying that we wish, we ask Gurudev, that your heart and my heart become connected in oneness. We wish that from my heart to thy heart, my Gurudev, we are one. In your holy dust, we look either at the tips of our fingers or at Gurudev’s photo, and we come here for your service. Through this service, you give us blessings and words—whatever comes from us is from inside Gurudev. Now, we open our heart to the Gurudeva, we worship, and we seek your blessings. We are all here in oneness, and that oneness is the heart of our Gurudeva: Ālag Purījī, Devpurījī, Mahāprabhujī, and our holy Gurujī. You can take a mala from them, or from Mahāprabhujī—whichever you feel. I myself am a servant of our Gurudevs, and he made me a servant of Mahāprabhujī’s devotees. So, I am only a devotee of the devotees. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Haṁsabhādas Prabhu Śaraṇa Parāyaṇam. Śaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇam. Haṁsabhādas Prabhu Śaraṇa-parāyaṇam. Śaraṇa-parāyaṇam. Oṁ namo śrī prabhudeepa. Oṁ namo śrī prabhudeepa. Haṁ sabdhās prabhu-śaraṇa-parāyaṇaṁ. Oṁ namo śrī prabhu nārāyaṇaṁ. Oṁ namo śrī prabhu dī... Haṁ sabdhās prabhu śaraṇa parāyaṇaṁ. Haṁ sabdhās prabhu śaraṇa parāyaṇaṁ. Oṁ namo śrī prabhuddhi panārāya... Śānti, Śānti, Oṁ Śānti. Now, with folded hands, we bow down to our Gurudeva’s holy feet and feel devotion. Of course, if you wish to worship some other God or from another religion, you can do so, no problem. But feel. Feel yourself and ask, "Are we one?" And we are one, all. It means your own thoughts, your wishes, your feelings, what you like—on that card you pray for great worship and blessings. Oṁ Śānti, Oṁ Śānti. Slowly come up. It is said to all of us: please, if you have a telephone, you should close it. Not just put it on silent, but you have to pull it out. Thank you. As given by those great yogīs and great saints, even God itself gave us our ten fingers: five on the right hand and five on the left. We have the thumb and five fingers, and every finger has its special power. You know, we are sitting here—how many? Thousands can be here, yet everyone’s thumbprint is completely different. How has God done this? If you believe in God, you can believe in a mother, you can believe in nature, whatever. Look at this one tree here: very old, very big, with beautiful flowers, but each leaf has the same design, yet so many leaves are on one tree. Similarly, the index finger, the middle finger, the ring finger, and the small finger all indicate spiritual things. Every finger’s movements, these bones—God has given them nice movements. My dears, I told you: your fingers and thumbs on your knees. The index finger is first, below the thumb, like this. In yogic and jyotiṣ, they understand this; others do not. So you should hold like this. These five fingers of the right and the left... When we see our palm, there are lines on it. This is how to fold our fist. In every person’s complete palms, there are different energies and different lives. How it will be. Every person has different hands, different energies, different lines, pointing to different ways of life—a different future, whether one is a yogī or the best, as known in our Jyotiṣ. In Jyotiṣ, we have three eyes. The two eyes are for looking here, the left and right eye. The third is at our eyebrow center, the center of the eyeball. Those great yogīs or jyotiṣis tell us that your third eye is most powerful for us all. Therefore, we should always make a tilak here. There was always a tilak. Slowly, slowly, people started making the tilak on different places of the body. In Christian systems, once a year they make the sign of the cross on the forehead. They should have done it always, but all they want is to make something different. We think about what we call our good luck. This good luck is on kismet—you call it kismet. Kismat is more for the Muslims, and we have this, our good luck, in English. So this is the kiśmat; our all is here. It is said: everything can be taken away from you—your treasures, your money, your house, anything. They will take it all away. But they cannot take away the kismet. Yes, there is kismet in our... We will get it again. Holī Gurujī told a story once. It was a real story. It was a time, let’s say, about 80 years ago or before. There were many village people. In British times, they had only big cities or something. Others were not allowed to be educated; there were no schools. So some Brahmins and some people watching were learning under trees, by rivers, or sitting in the shadow of trees and learning. They were teaching some people. There was no school. Even Holy Gurujī, when he was young with my mother, his sister... In my village, Rupavās, there was no school. But there was one neighbor, one learned person. He was in Rupavas, and about ten people were learning from that one person in that street. One of them was Gurujī. That was life at that time. I was not born then. That is how things happened. Now, in every little village, we have a school. You see? So, how did people come up more, and now all have learned and everything? So that’s what it is. So it is said, "I will call you in five, one hour, okay?" This was about learning, but the kismet for everyone was there, it is said. There was one little village somewhere, towards Holy Gurujī’s birthplace, about 20 kilometers distance from the native village of Holī Gurījī. It’s a real story. There were about 80, maximum 100 houses in the village. There was one merchant, a person who had a shop. He had a little good house, and his wife had a gold thing, but he was working very hard. At midnight, a thief came and began to beat the merchant. The thief gagged him and his wife and said, "Give me everything, otherwise I will kill you." So they gave everything they could. He said, "You did not give me all still." So he put kerosene on them and a match. He said, "Please, please, then take." So somewhere in the earth, there was some money and this, and he took it out. At that time, there were only silver coins and gold. He took everything and went away. In the morning, people found out. There was no electricity; people went to sleep about one hour after sunset. After five hours, that thief came again. The thief took everything and was gone. Four times he took it all away from him, beating them. The fifth time he came again and said, "Merchant, I am not here today to take anything from you, but tell me: how are you becoming rich? You are not stealing from anyone, and every time I come, your wife has golden rings and things like this, and the mālā in the gardens... Like this. My wife," the thief said, "I give to my wife, but not one golden chain or golden ring remains with my wife. All goes away: drinking, this, that." The merchant said, "It’s kismet. You will take it, always. You can come and take it. But my wife, we have a kismet; she will always have gold on her finger." And so it is. Like this, we should have a kismat in us. Look in your palm. This lion’s wish is in our palm. Every ten years, something is changing, yes. Also, when you make your fist and look down, will there be one husband or two, three, four husbands? Girls, be careful, yes, or the opposite. Look at your fist. How many husbands are in your fist? So, kismat is here. Just look at it. It’s only one, and that one is then called the luck. So, there are many symbols. These are symbols according to the Jyotiṣ. Similarly, in our fingers and thumb, these three fingers—the small finger, ring finger, and middle finger—these three are Brahmā, Viṣṇu, and Śiva. These are the three powers. And the second here, this is the power, God, and the index finger together. When they come together, this is luck in you. So these are the three things; they should be above, our separate. This is here: Brahmā, Viṣṇu, Śiva. So meditation is like this, not like this, like that. This is better: our palms are up on our knee or thigh. The cosmic energy is coming. Or you can touch our knees, half-knees. If we want to get more energy from the space, sun, moon, etc., get it and also give further. Or you get the energy here, then concentrate on the tilaka. Then this energy coming is from the brahmalokas. Therefore, Śiva, the third eye of Śiva... Śiva did not have anything like this. Here we also have like this, but Śiva could open his fourth eye. Otherwise, he is relaxed. Then his eyes, the third eye, is reflecting in our eyelids. So that light comes through Śiva from the middle eye. Opening his eye, only Śiva can, not anybody more. But we can also open both our eyes and say, "Who are you?" We open our eyes. In the Mahābhārata, you know, or we say humbleness, kindness—so these two eyes we know. Everything is there in our eyes. When you look eyes to eyes, then you know what’s going on. A little child, a boy, a baby, and what mother’s eyes—in that time it’s different. So these are the... Keep your eyes like this. You are losing everything. Oh God! Put your hand like this. Tell me stuff. Oh God, my... 35 minutes. Energy gone. Just like this, straight up. So in this, when we sit on our lap and feel this energy... Or we have in one hand the mala, and the mala should not touch the floor. This is our head, our guru—all power, everything. So here, here, but not touching the floor. So yoga practice, postures are different. Movements are different. We do āsanas, this and that, and then good, Hari Om. But if we go more into yogic science, then we will come to each and everything on this, and also on your foot. Our foot, all my two yoga āsanas and exercises—that’s all okay, but there is a little more yoga in our toes. We have ten toes, yes. There is also, how do you call it, the indicator. If I tell something, maybe I will have no good day. If you don’t, then I can tell you. There are many things this evening we will talk about, or next time when I... On the foot sole, there are some lines. Which kind of lines? There are some lines that can be... If you have this on your foot, it doesn’t matter whose house you... Will come, you bring them prosperity. That’s why, you know, I don’t know my luck, Mahāprabhujī, holy Gurujī, and this—I don’t know anything. But my line, in my foothold, when the Indians come to know, they... Will say, "Please, Swamiji, come to my house, come, please, please, please." And they make white cloth and put red color on my foot on it. So the lines are there, printed. Some of you have been with me going in for some time. Did you see somebody? Yes, hand up. Who said, "Yeah"? Thank you. So this is something; it’s kismet from first life. And Gurudevs, so I said it’s not mine, it is Gurudeva, Mahāprabhujī. Mahāprabhujī is very nice, beautiful, like Triśūla and like this, also all the Kaṁsas and Śiva, all—Brahmā, Viṣṇu, Śiva, all. Well, but there is another thing I will tell you, and now it’s time to go to the program, finished. No, we still have time. But that I will tell you after the program, because this is going through the whole world. I am not good day after, so in this way, in our yogic science... How many nerves do we have in the human body? Seventy-two thousand. Three of them are Iḍā, and we know everything because we always said. Then anulom vilom and nāḍī śodhana—so this anulom vilom and chandra bhedana, we know that: inhale, exhale with the left nostril first. This means purification, cleaning. Then for Vedanā, from left to right, left to right... And then from right to left, right to left. Vedanā means to make the holes. Anulom means left to right, right to left, etc. It is said when we do prāṇāyāma, always we should go through the left nostril. The left nostril is from our left hemisphere, and this goes directly to the heart, the left one. Then it is said that mostly heart attacks and these things are from the left side. Especially, mostly a person gets a heart attack or a stroke. And if the right one takes it, then it is very, very hard to know if life will be or not. So this pranayama we are doing is not only, let’s do it like this and tomorrow like this. No, no, no. We have to clean very much. Therefore, apart, we have this with the Manvantarā and cleaning of the nerves. What do we call this? Jal neti. Jal means water. Neti means the nostrils. That is, if possible, we should do it for our whole life, if you can. Then, after the age of about 35 or 30... So, between 30 and 40, we shall try to reduce the fat in the body: butters and this and that. From life till 25 or 30, you can have butter to eat or have ghee, not butter. If you have made the butter yourself, then it’s okay. Well, this is the second. And the fourth nāḍī, which is very, very powerful, is called Vajrā Nāḍī. If the Vajra Nāḍī is strengthened by some ghee, some butter, and some nourishment—but then, not that kind of eating, what you call junk food. Not junk food. I don’t know how many people are eating junk food. Junk food? I know only one person, and that is Jñāneśvar Purī. He’s perfect for the junk food. It’s very hard. I try to soften him down, and so it is not good, yes? Are you pressed down? You press down? When I said Jñāneśvar Purī? Yeah, you should say, "I’m sorry, we are sorry," what you said. Yes, no, truth is the truth. There is some kind of, I don’t know, is it a Croatian habit? The chapatis or bread, which is a little weight, and one, two, three days in the freezer, and then take eating. Maybe it is a Croatian habit to put chapati in the freezer and then eat it after two or three days. I don’t know. I didn’t see it at all. But people who lived with some Indians told me. I didn’t see it personally, but the people who live there, the Indians, they saw it and told me. So, they said they don’t like to eat anything from the fridge because the whole fridge is stinky. Some like this. That’s why he cannot go now to the kitchen. He’s sleeping there, so the Vajranāḍī. Vajranāḍī is powerful and for the whole body. The whole body will be very strong, very healthy, and very good. So, what do we do? But that Vajra Nāḍī doesn’t produce the energy. It is from our own nourishment. All for the Vajranāḍī to awaken and become strong is the Sarvahitāsana, because it is going through each and every nerve through that Vajranāḍī’s power. So, the power of Vajra Nāḍī goes through all other nāḍīs, all living beings. There is one, what is called the weapon? There is some weapon. That weapon which has, in Svarga Loka, who is that? Indra. Indra has a weapon. So Indra has the Vajra Nāḍī, Vajra—he has his tool or... And that’s why Vajra Indra, Indra Vajra Nāḍī. Oṁda Indrin Vajra Nāḍī. So, what we have to do with the Vajra Nāḍī is learn how to make it strong: Sarvahitāsan and eat good. But it does not mean that now I will eat too much butter and this and that, no, no. The vajrā nāḍī, from the toes till the tip of the head, so you can say also the nāga nāḍī, the snake. So let’s come to this. Again, your hands are going on. I’m trying to teach you in this way, and you are again sitting like this. Okay, then next time. Now I have to come to the Vajranāḍī. So hurry home, stand up. Yes, very good, and fingers on the head. And hands up on the toes, eleven times. One, two, three, stretch. Four, five, six, seven, eight, nine, ten, eleven, and one reverse. Okay, now we will awaken the nāḍī up. So, let’s have our hands like this and go on sitting on the chair, and fold your hands like this. Stay there straight. Don’t sit on the table; you can lean a little to the other side. So I will, and please, your leg, your knees—don’t stretch like that, because near there’s the other one’s chair. It is two and a half months I trained this sitting, and that is what I am telling you now. Two and one month, sorry, not year. I have been doing this for two and a half months. So, are you Vajra? Vajranāḍī, okay. And go up again, and hands down, and sit down. Sit down, sit down. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Haṁsabhādas Prabhuśaraṇ Parāyaṇam. Haṁsabhādas Prabhuśaraṇ Parāyaṇam. Oṁ Namaḥ Śrī Prabhudīp Nārāyaṇam. Oṁ Namaḥ Śrī Prabhudīp Haṁsabhādas Prabhuśaraṇ Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇ. Oṁ Namaḥ. Śrī Prabhu Dīpanārāyaṇa, Śrī Dīpanārāyaṇa Bhagavān Kī, Jaya, Devādideva, Deveśvara Mahādeva, Jaya, Satguru Svāmī Madhavānandajī Bhagavān Kī, Jaya, Jaya,... Jai Alak Purījī Mahādev Kī, Brahma Nānjī Mahārāj Kī, Śiva Nānjī Mahārāj Kī, Leelā Nānjī Mahārāj Kī, Jai Hari Om Guru Dev.