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Part 1: The Evening of Satsaṅg and the Guru Paramparā Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlaṁ Gurur Mūrtiḥ, Pūjā Mūlaṁ Gurur Padam, Mantra Mūlaṁ Gurur Vākyaṁ, Mokṣa Mūlaṁ Gurur Kripa. Oṁ Dīpo Jyotir Parabrahma, Dīpo Jyotir Janārdana, Dīpo Haratu Me Pāpaṁ, Sandhyā Dīpo Namo’stu Te. Deepan Sajyate Sarvam Sanjadipam Sarav Satyam, Om Namoḥ. Alakhpurījī Mahādev kī jaya, Devādidev Dev Purīṣa Mahādev kī jaya. Ārāḍe Bhagavān Śrī Madhavānanjī Bhagavān kī jaya. Ārāḍe Bhagavān Mahāprabhujī kī jaya. Satya Sanātana Dharma kī jaya. Oṁ śāntiḥ śāntiḥ śāntiḥ. This evening is very beautiful, very spiritual, and very peaceful in our hearts. I am very happy to see you. Satsaṅg is one of the best things. Our Holy Gurujī used to say, “Satsaṅg is the only life; next to it, nothing.” Other things throughout the day and night are just for living. But satsaṅg is our life—the life of human beings, and that life is satsaṅg. What kind of satsaṅg is this? All holy people, all holy religions, all who are worshipping and caring for everyone—that is called satsaṅg, and that satsaṅg is life. And that life will lead us to the cosmic. All religions, all who think about God—it does not matter if the language is different. In the heart, in the self, there is the feeling, “Yes, I belong to God.” Our Gurudev is Swami Mādhavānandajī. He gives many, many lectures. I did not see that time when Mahāprabhujī was present, nor Devpurījī and others. But the paramparā of the Gurus tells us. And our Guru Paramparā is Alakh Purījī. I have already given lectures and taught you about this, and we also made some photos of Ālakh Purījī. I have told you something about Alakhpurījī, and you already have his picture. Alakhpurījī was there at the time of Śiva. Alakhpurījī is from the time of Śiva. In the Śiva Purāṇa book—and you can buy it yourself in many languages—Alakhpurījī is written about. At that time of Śiva, there was a balance, a balance in which there were not too many problems. Negative and positive are both present, now as well. So it is called Rākṣasas and Gods. But slowly, they also come back and rise up through different processes and become one with the Gods. Yet dust will come quickly again, dust. In the morning, when we get up, we go to the bathroom, we clean our body very well, put on good clothes—everything. And we go through the whole day working, and when we return, we see how much dust is there. It is very simple to understand this by looking at things in our house. Take the glass plate on the table where we sit. We cleaned it very nicely, and the glass table looked good. In the evening we come and see that dust has settled. Dust was also on us—on our skin, in our hair, on our clothes. The next day or evening we clean it, we remove it. So all the time, constantly, the dust is always there. But we should, from time to time, every day, clean it. Similarly, if we do not have meditations, satsaṅgs, or time together with good people, then we are holy people. Otherwise, they are all just like Nāṭik. And so it was with Śiva, Bhagavān Śiva, who was there balancing everything. Śiva will not just say, “Only the good ones and the holiest ones,” and things like that. What would happen to the other side? It is always a holding war. So on the other side, he also advises them, cleanses them, and maintains the balance. This is the nature of Śiva—both sides. For a long time—I don’t know exactly, I only tell you because we read and heard—Alakhpurījī was there when Śiva was. Just as an example: I am not that, but I am telling you. I am here always, and you all come to me, and you receive spirituality, help, blessings, and so on. If I were not there for a long time and you forgot me, and for some years you didn’t see me, then things would just go further and further. But I am not that one—not Śiva, nothing. I am your brother, and my sisters and brothers. Guru Kṛpāhi Kevalam—it is the Gurudev. And so the steps come, step by step. When we go up a building and there are stairs, we go step by step. Some people are very good at quickly taking two steps at once, but for how long? Eventually we will reach there step by step. Similarly, all these spiritual masters and yogīs come step by step. Imagine you call someone and ask, “Can you bring something down from the next room?” How will you go? Step by step. So, whether we are together or not, we have to take every step of spirituality. For us, every day includes prāṇāyāms, mālā, mantras, good actions, and goodness toward all. We make mistakes—and what is that mistake? It is the dust. So dust is coming and going, but we are cleaning. We all make mistakes. I too make mistakes. Our mistakes will continue as long as this body and everything is here; until then, we will have mistakes. Our bones, nerves, blood, skin—everything—we are in that, whether good or bad. In that way, beginning from Śiva, or from what is, again it descends to lower things. Then yuga to yuga—many, many yugas. Alakhpurījī, Śiva, then Dvāparayuga, Dvāparayuga, and Dvāparayuga is Bhagavān Rāma. Satyugas, Dvāpar Yugas, and Tretā Yugas are Viṣṇu. And then Kali Yuga. Now we are completely in the Kali Yuga, and in Kali Yuga cleaning is good, but very quickly it becomes dusty again. This is Kali Yuga. Therefore, in our body, in our health, in our peace, in our harmonies, our good things, our bad things—all is in our body, everything. If every day we can clean with mantras, prānāyāms, blessings, and inner cleansings with God’s names, then we will purify and rise—we will go away from the Kali Yuga. Kali is the dirty, black. It is like having two legs: one leg steps forward, good. But then the other has to be brought back again. So step by step, one leg is different from the other. In this way, it is said: Śat Yugas, Dvāpar Yugas, Tretā Yugas, and now Kali Yugas. In these Kali Yugas we all have black spots, steep stops. And if we don’t have black, then we are putting black here. That is why I always check in the morning if I have black here. It is beauty, but black. We can put something a little white on it. Namaḥ Śaṅkar Bhagavān Kī Jai, Alakhpurījī Mahādeva Kī Jai, Devādideva Dev Purīśaṁ Mahādeva Kī Jai, Ārādeva Bhagavān Mahāprabhujī Kī Jai, Madhavānanjī Bhagavān Kī Jai, and to you all, Jai. Jai Ho. So, Jai Ho, it means you all are holy people. Jai Jai, Jai Jai, Jai Jai Ho. Yes, it means peace, harmony, good things, everything. Alakhpurījī is from that Śiva Purāṇa, and we have seen everything for many, many ages. I don’t know at all, and you also don’t. Maybe somebody knows, but it has been coming for many, many ages. Alakhpurījī’s presence—but Alakhpurījī, who is still living in the Himalayas, had a place where Devpurījī stayed for many years; it is nearly 5,000 kilometers. They lived in many caves. We got someone who told us, “Alakh, Devpurījī’s gufā.” Now our disciples and we went there, and we had pūjās and everything. Of course, you can go there anytime; you will have darśan of Alakhpurījī’s Gufā. Gufa means cave. And after we found it—that is Alakhpurījī’s Gufa. Alakhpurījī also lived in many, many caves everywhere, but we found the cave where he lived for a long time. Many of you came with us and had darśan. Many times, three or four times, I was there. I had darśan for the first time, and Alakhpurījī was there. There I had my first darśan of Śrī Alakhpurījī, and many of our bhaktas had the same experience. So, Alakhpurījī and then Devpurījī. When Devpurījī came to Rajasthan, he gave Mahāprabhujī there. And so Mahāprabhujī, Devpurījī—such a divinely whole God—yet some people could not understand. All people were seeing Mahāprabhujī, Devpurījī, and the holy gurujīs as God. Then comes our Bhagavān Mādhavānandjī, Satguru Swāmī Mādhavānandjī, and many of you know the darśana of Bhagavān Madhavānandajī. Holy Gurujī composed one bhajan. He wrote one bhajan, and in his bhajana he said he placed everything in the whole universe, the whole world, everywhere. All the time, through the oceans, everywhere. You know that bhajana, beautiful bhajana, and at that time I was still with holy Gurujī a little, yes? I did not do anything. Holy Gurujī had not yet left India. But he said it is for the whole world, in the whole world. It is, and it will be, and it will have its effect. Maybe that is why the Holy Gurujī has sent me into other worlds. And sometimes Gurujī also came. But his bhajans are from before. Bhajans from Mahāprabhujī are the same thing. Yes, and Mahāprabhujī’s disciples: Brahmanandjī, Mangilaljī, Devyanandjī—many disciples of Mahāprabhujī—and after that the last was Holy Gurujī’s. And so, in that way, step by step, somehow, you all are here now. Now it is that you have it. So you have it—take it or lose it. Practice yoga, do yoga. So practice, do it, have it, or leave it. We now hold it in our hands, and if you leave it or wreck it, you will have to go down. We sometimes see when the fruits come and all the blossoms are there. Many of the flowers will fall down. Then a little fruit comes, and we say, “Oh, there are a lot of these fruits.” But about fifty percent will fall down. Then comes the time when it is a ripe fruit. But it is not complete. Again, a strong wind comes, and many fall down. After a very nice ride, you enjoy the fruit—what do you call it? Cherry. Very nice, sweet, good cherry. How many blooms were there? How many fruits were there? And how many remained? So like this, if we are not careful and we are not living with awareness, then we will be all the time going here and there—and nothing. In that way, it was Alakhpurījī, the whole world; then Devpurījī came. Holy Guruji told about Mahāprabhujī, and he recounted: “One day I was in Europe here, and one day Holy Guruji was in Jaipur Ashram, and Devpurījī came.” It was about 11 o’clock, and he was sitting in his room with a mala. You know how much Holy Gurujī is always with the mālās. In Jaipur Ashram, on the second step, Holy Guruji was there on the stairway, and Devpurījī comes. Holy Guruji said, “Oh, Devpurījī, Bhagavān.” Devpurījī said, “I am going to Maheśvarānanda. On the way, I saw you, Mādhāvan Jī, so I just give you my blessing.” He was in trouble, and Devpurījī was gone. Holy Gurujī himself wrote me a letter and sent it to Vienna. At that time, television was not like this, nor was our telephone. When I wanted to write a letter to Holy Gurujī, and he sent me a message, then, for example, to speak with Gurujī, I had to send a letter to Vienna, and from there it was sent to London, and from London it would go to India, and from India to Bali, and then the telephone call would come. So they sent a letter, and a message came from Latin that after three days, at 11:05, I should be there in Vienna. I was staying somewhere in an āśram, and the telephone would come, and the ringing came. “Hello, Mr. Maheshwarananda, we are sorry, your telephone there is not functioning—in Jaipur.” Oh my God. I had been waiting for three days. And Holy Gurujī was waiting. Nowadays we have two or three telephones. “Hello, hello Gurujī, very good.” “Hey Maheśvarānandajī, how are you?” We have two, three telephones. What are the techniques? So, Holy Gurujī has written in his book. You have the book; you can read about this. Devpurījī from Kailāśāśram was coming to Jaipur and went to Maheśvarānanda. Similarly, the same thing happened with Mahāprabhujī. I have already written in some letter—you will see one day—that Gurujī, Holy Gurujī came, and I was in the satsaṅg, and that was like my meditation. Mahāprabhujī was coming, and I was sitting among bhaktas, about forty or fifty people. Mahāprabhujī came, and I said, “Really?” I have written this; I am not just telling now. Mahāprabhujī was sitting on the bed, and I was sitting down. Then Mahāprabhujī said, “He gave many, many rudrākṣa. Give everybody the rudrākṣa, Zarna.” And I’m really sorry—it is truth, true truth. I thought, I’ll take more Rudrākṣa Mālā in my pocket, and then we will give further. Part 2: Teachings on the Guru Paramparā and Yogic Practices Bhagavān Mahāprabhujī said, "Give to everybody." I said, "Yes, God." I give to everyone, and it remains as it is with me. I am telling you this truth. These are lectures, you are my disciples, and I should tell you this. I was in the Vienna ashram, and there was one Mātā Jī, Katharina Jī, at that time. Once, I got a car, so I could drive. About six o’clock in the evening, after satsaṅg or yoga practice, I closed the ashram, took the car, and went into the Vienna forest. I sat there until about midnight. Then something very loud came. I thought, "My God, there are some animals." But what to do? I could not run away. I sat. The truth is the truth—it was as if a very big bull had come through the woods, among the tall trees. And then Mahāprabhujī came. He closed my eyes, and Mahāprabhujī was there. He said only one word: "Don’t worry." These were my experiences through my Gurudevs, and how they sent me to many countries. In many countries, it is not like this—not in this country, nor that country. Not everyone will say, "Oh, mister, come and thank you." It was not like that. And so it is that in the whole world, Alakhpurījī, Devpurījīs, Mahāprabhujīs, Holy Gurujīs are present, and I am just for you, with you, that is all. So, in this way, how is the paramparā happening? Thus, Alakhpurījīs, Devpurījīs, Mahāprabhujīs, Holy Gurujīs—and we, Alakhpurījīs, have millions of people. So even if you are here in Slovakia, or Croatia, or any country, or New Zealand, or Fiji, or Canada, everywhere, Alakhpurījī is inside, and I am. I am sure that you come from Alakhpurījī inside. I tell you, I have three visions of Alakhpurījī before you. When he came in the cloud, it was a very beautiful vision—white, rich, and strong in the clouds. And two or three times in the cave behind Alakhpurījī, water comes, and there he gives darśana. I told many people, "Look, this is it." And many said, "Yes, yes." It was always like this regarding Alakhpurījī. From that, one of our disciples, who was very great, depicted how Alakhpurījī is and how he came inside. Śrī Śrī Alakhpurījī Vagufā is his image, and then one of our bhaktas took a picture of these images. So we now have one darśana of Alakhpurījī, and the other was similar, but his kṛpā is always there, kṛpā, kṛpā. There is a Kavi Kālidāsa. He was about 2300 years ago, perhaps. He wrote in a book about Alakhpurījī. In many books, and in German, a very good person was writing about Kavi Kālidāsa, and in that, Kavi Kālidāsa was present. And that Kavi Kālidāsa speaks about Alakhpurījī. So, in this place, as you are, I am telling you, I am cleansing and giving. I hope you received it. You received what I am telling you. Āsana, prāṇāyāma, all this, I can tell you many times, all the time. But you know, I have worked very hard. I don’t know how long I will be. But my darśana of Dallak Purījī—my life has been spent beautifully. Very good. So be sure that our Guru Paramparā from Alakhpurījī is still known. We are convinced that our Guru Paramparā knows everything from Śrī Alakhpurījī to today. Alakhpurījī is from very ancient Śiva times; many others are coming and going with him, and he is there. You can go to Badrinath; there is a Badrinath temple, and ask them. They will say, "Yes, Alakhpurījī’s glaciers," in those glaciers. Water comes from Alakhpurījī’s river, Alakhpurījī’s river, and his disciples were there, one of whom was Nanda Devī. Nanda Devī was caring for the cows of four Alakhpurījīs. One day a tiger came and wanted to attack a cow. So Nanda Devī transformed into a cow and went before the tiger. As the tiger attacked, the cow said, "Wait. Where I am now, here you will kill me. And secondly, my name should be with my Gurujī’s river, so Alaknandā." Thus, Alakh Purījī and Nanda Devī, the disciple. Go to Badrinath, and you will see the temple there, Gaṇanda. And Kavi Kālidāsa is writing about this also. When Śiva and Śiva Śakti, when she died, then what came after? What followed? Not Lakṣmī, not Satī, no—Pārvatī. Pārvatī meditated. She wanted to marry Śiva, but she didn’t know everything. She said, "I will marry Śiva." For many, many years, she stayed in one place. Someone told her, "Where is the Nanda Devī temple? There Śiva will come, and there you can marry." This is written in the books there. From that time, we have the Alaknandā River. The Alaknandā River still flows on this side, and it joins together. What is that? The Gaṅgā. So, my dear, what I am telling you is not just something imaginary, but it is written in all scriptures and everywhere. I wanted to tell you all, my dears, that my duty is finished. Now I give you everything. You should carry it forward. This will bring Satya Yuga. We will make a Satya Yuga now, Pāmuḍḍala Yuga. Praṇayāslī Satya Yuga, Satya Yuga, and Kuñcalī Kali Yuga. From all these visions, you can go yourself to that point I told you, and they will say, "Yes, that is the truth, that is the truth." Holy Gurujī said to me, "Maheśvarānanda, you are not merely Maheśvarānanda." And Holy Gurujī was always very respectful to me after that. I said, "No, no, Gurujī, I cannot." He said, "No, I know." So he gave me that energy, the power of Devpurījī, Mahāprabhujī, Devpurījīs, and Holy Gurujī. He gave me that. Whenever I come, I really feel that you should have all this within yourselves. Don’t worry if I have it or not anymore. You should have the power to go further. Go and bring all such great saints for the continuance of others. Now the second thing is that we want to have some exercise, one more for more yoga, what we are doing. I am going to give you these techniques now, more. So go deeper and deeper. I always give to you, and you should take it further. As we said first: we do these prāṇāyāmas, but first, let's discuss Aśvinī Mudrā. I have told many of you, and maybe someone who doesn’t know will learn now. Aśvinī Mudrā: "Aśva" means horse. The horse, Aśvaḥ, also came out from the ocean when Śiva willed it. I don’t want to elaborate too much, but I will tell you something: that horse is the real man. How? Every animal and human, female and male, has breasts. Even animals. Whether it's a bull or not, they have breasts. But the horse has nothing. That is called nara. Nar means the real man. One day you can ask any Indian. Indians have heard this. Many don’t know; they have forgotten. But the horse is the man. Look at any horse you have here. Go and see: a horse has no sign of a breast. That is why Śiva was there at that time, and Śiva also, at that time, gave it to the elephant… no, not elephant, the scorpion. Anyway, I won't go too far. Now, this exercise of the horse. There are many good things in this for us, and that is why we do it. And it is related to the anus. When you go to the toilet or observe a horse, you will see that they expel by contracting and relaxing, contracting and relaxing. Not like this, just so. Understand carefully if you want to know. Often, many people have problems with hemorrhoids. Through this exercise, which I call Aśvinī Prāṇāyāma, that exercise is very important. We should do it, but not too long. If a horse does it for half an hour continuously, it means it is not good, it is ill. For you, I tell you only five times, that’s all. Because after four or five, problems may come. Many people just teach Aśvinī Mudrā and let everyone practice. Many yogīs don’t know what happens afterwards. Those who know this, I have told many of you. Did you understand? Okay. Is there anybody who has not practiced this? Hands up. Okay, one has not. Okay, one, two, three, four, five. You have learned everything from my lectures here. Sit in a good posture. Did you understand? If you did not understand, please tell me. Okay. Sit comfortably, straight, but do not control too strongly. It is very smooth. Otherwise, I don’t know what will happen. It begins flooding, yes. Then you will say, "Swāmījī, what have you told?" So, relax, sit well. You can sit like, perhaps, this girl, she’s sitting here, with both legs like this. Close your eyes. Relax. We will say Om once. But that is a different kind of Oṃ, Nābhi, from the navel. Počutite se sproščeno in udobno, and very nicely, smoothly, how this will do, Aśvinī Mudrā. Again, five times, not controlling the breath; leave it relaxed, with a relaxed breath. Once more. Very good, just open your eyes and listen to me. Now we will practice the real Oṃ, how to pronounce it. As I said before, it comes from the navel. Place your middle finger on your navel, that’s all. No pressure, just the point. Then we say "Oṃ," yes? It goes slowly. There should be seven points: Kuṇḍalinī, Cakras. This will come tomorrow when we have more techniques, okay? So this is what I am doing first. Try to perceive how it is. It should be within your body. It goes from the navel, up through the spine, and out as the whole body’s energy. Once more, five times, according to your breath capacity. Go ahead. Relax. Feel your whole body. Don’t think about anything outside. Just your body, and in your body you have everything. And the third point: Bhrāmarī Prāṇāyāma. It is very powerful, but powerful in a good way. Many, many problems in your head will go away. Blood circulation and many things you will see. My life begins again, very good. Place the index fingers in the ears. The index fingers: make sure the nails are trimmed, don’t push quickly inside. The problem is only with men; they have long nails. Ladies are fine. We should block the ears in such a way that we hear nothing from outside. There are many techniques; I will tell you only one. How to hum, how not to hum, how to fly—many things. Many brain problems are resolved. So, five times. Insert the fingers, and keep elbows and shoulders level. Okay? When I close my ears, I cannot talk. After this sound, you have to be very careful. Don’t suddenly release all brain systems; don’t immediately say, "I will do it all the time," or you will go like this. Really, be very careful with all these techniques. Close and relax until you feel all vibration, relaxed and good. In Āyurveda, it is said that when you take Āyurvedic medicine, taking it for 5 or 10 days is good, but for 20 days, you still need to be careful. Keep your eyes closed. Many people remain with closed eyes, still body. What I am doing is giving lectures, but you should maintain your technique as you were doing. I am just giving instructions; keep the technique within yourself, as you have done now. Now you can open your eyes and take your hands like this, and in the ears like this. Just press and relax. Press and relax five times. Five times. Thank you. So, those who learned, those who were expected to—everyone listening to me—did exactly everything. It is very powerful, relaxing the energies. Many who were awakened and then went to the end said, "I’m sorry." Then, at night, in your room, little animals will run—four legs and a long tail. Yes. So it will be like that. It is both good and not good. A doctor gives you an injection for one medicine, but another gives a different medicine on the other side. That’s not good. So please control yourself. That is why I am telling only āsanas and then dhāraṇā. Otherwise, I am giving a technique that is controlled. Now you can stand up. Stretch with your hands like this, and stand up. It doesn’t matter how, just stretch. As many times as you like, no problem. Maybe our fingers, our bodies, will feel much bigger from stretching. Very good, and run to the left.