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Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya. Śrī Śrī Deveśvara Mahādeva Kī Jaya. Svāmī Madhavānandjī Sattva Gurudeva Kī Jaya. Viśvaguru Mahāmaleśvara Paramān, Svāmī Maheśvarānandjī Gurudeva Kī Jaya. Hari Om to everybody. It is nice to be back in the Jaipur Ashram. It is always nice to be here, not only because some of my roots are in Jaipur, but mainly because this is the āśrama of our beloved Satguru Dev, Swāmī Madhavānandajī. He was the one who established this ashram in the 1960s. He was very often here touring, giving satsaṅgs and lectures, and establishing discipleship in Jaipur, around Jaipur, up to Kailash, and so on. Today is a privilege for all of us to come here with Viśvagurujī, to stay a few days in this āśram in his presence, to enjoy his satsaṅgs, and to be with him in this divine serenity. It is always a kind of blessing for people, for disciples, if Gurū Dev comes to their place to shower his blessings and his well wishes, to refresh old bonds, establish new connections, and to give the teachings of our Guru Paramparā, Śrī Viśvad, Śrī Alakhpurījī, Siddha Pīṭh Paramparā. He encourages people again and again to find their ways in this life, to re-establish a connection, to remember the real meaning of life, and to give a booster injection. Gurujī’s, Vishwagurujī’s traveling is always very interesting. It is a kind of positive tornado. It gives fresh wind, new fresh air. It pulls out old habits and gives us new ideas and encouragement. And of course, it always gives us insight into the teachings of our paramparā. It is not only that Gurujī comes here and is with us, and we are with him. His presence is a blessing itself; it is a satsaṅg itself within the ashram. Mahāprabhujī kī kṛpā. We are coming here with different types of vessels to get water, to get the blessings. Some have small vessels, some have big ones, some have very big ones. Sometimes in the big ones there are holes, so what you can contain is up to oneself. How one contains this vessel, and how one fills this vessel, and what you do with these blessings—Mahāprabhujī Karatā Mahāprabhujī Karatā. The real meaning and the real sense comes afterwards. What is important is the focus, the openness, and the readiness to serve. We get the meaning of sevā through doing it, not by just reading books and intellectually talking about it, but through the practical part. Then the real meaning of sevā unfolds itself. And with our beloved Gurujī, Swāmī Madhavānandajī Mahārāj, it was a kind of intensive care. We were ICU patients, and he took care of us very, very much. He was so focused on dedication to his disciples that sometimes you could not grasp it or imagine it. Only afterwards, when Gurujī was gone to another place, one could feel the fullness in his presence and the emptiness when he was gone. He always encouraged us to understand that it is important to establish an inner connection, that the presence of Gurū Dev is not in his physical body only, but in his presence everywhere around the world. He is there, he is still there, and he will also be there in the future. But for this, we have to establish an inner connection. For this, it is important to serve, to understand the meaning of sevā. And out of sevā comes the realization of what is love. And out of love comes the realization of being. So in these days, when we can come here with Gurujī, our beloved Swamījī, it is not only that we sit with him, have satsaṅg, listen to his words, but we actively participate. And for this, we have to open ourselves to our own Self. Because the resonance comes not only from Guru Dev, but from our own inner self also. There is not much difference. In this sense, for all of us, for all of you, I wish you a very joyful stay in the Jaipur Ashram with Swamījī, and you will get whatever you can take. You will remember it for a long time, and you are always welcome here. Please come back. Thank you very much, Mahāmaṇḍaleśvar Swāmī Ganeśwar Purījī, for being so dedicated to this place, for keeping it up as a testimony of Gurujī, for keeping this place alive with his teachings, and for bringing forward the teachings of our Guru Paramparā into the future. Dhan Kī Jai, Alakh Purī Jī Mahādeva Kī Jai, Satya Sanātana Dharma Kī Jai, Māt Pitā Gurudeva Kī Jai. A very nice evening today, and I come after a long time from other parts, and so I am here in the āśrama. Our ashram is a very holy one. This ashram is, as our Vivek Purī Swāmī Vivek Premanandajī was talking to Śrī Swāmī Madhavānandajī. There was a small room, that’s all. And there was nothing here, only sand and this and that. But Gurujī was coming, staying there, then he was going to Gujarāt and everywhere, different ways. In this, all is good. Now, it is that when we can feel, we remember, or even we don’t know who it is. But here is immense energy, environment, and if we sit here for meditation, just sit and meditate, maybe you have some other guru, or still you have no guru, etc. But when we come here into this atmosphere, it becomes very holy, great. Peace, harmony, and understanding to our Self within our Self. Yoga, our yoga is yoga in daily life. Yoga is not only physical. We are making exercises, very good. We have to do the exercises to live long. Now I’m nearly three years old. Every day, for one and a half or two hours, I’m doing my yoga exercises, really. And you’d have seen me, I was like this, and now I am not like that. Our professions are, he was there in Hungary with me, and there was a sister also with us. It was beautiful, very good. So, but in yoga, there is one movement, and this movement is for the physical body. But it is very important; without that, it is nothing. But when we understand what yoga is, a yogī is coming to the yogī. Now we have two parts in this world, in these times. One is the science, the physical, mental, whatever they said, the science. And the science is very far, very good. But still, when we are practicing, learning what we are calling the science, many things. But when we die, it is not anymore. We have everything. We have the book. We have written. Everything is there. But we are not one anymore. And when the yogīs, yoga, not the physical, but when we, even we have not been in the school, but it comes from us, from the guru, from disciples, many things. But meditation inside brings us to another science. That other science is that which brings us to the Parabrahma, to the Parabrahma Paramātmā. And this science is what we see, everything we don’t feel, but we have, which is great. These are both the same. One is on this side, and one is on this. For example, we said we don’t want to go to doctors, and we don’t want to take medicine. We don’t want this, okay? But suddenly, an accident happens. Then we have to go to the doctor. Then he said, "Oh my, otherwise I will die." So we should not say that this is not good. It is very good. Life is very good. Everything, doctors, is good. Holy Gurujī, my Gurujī used to say, next to God, doctor. So similarly, but in other ways, when we go to go further physically, after that, to the meditations. And in there is insight also, it is all in our body. Everything is in our body. When our body is gone, then it’s gone. And one can tell, have you seen God? All of you are sitting here, I am also sitting here. Did you see God? I was flying so many times with airplanes, very high. I was looking, but I didn’t see God. Maybe you were there. I didn’t see. And we are saying now God, Rāma, Kṛṣṇa, or Jesus, etc. But also, we see, as my Gurujī is also like this. But where is God? My God is my Gurujī, my God is my father, my mother, etc. But still, it is not that. And now, if we want to know, to see God, after a few years I was thinking very much, and that God I see in me. And what is that in me? My soul. What is the soul? That is in my body, and when this soul will go out, then everything is gone. And as long as soul is here, that is a God. If we believe, then God, it is. And that God, now what is with God? How is God? It is very little mosquitoes. He, is he or she? Mosquito. I can’t, so it’s a mosquito, yeah, but that also has God inside, life. When it died, it’s gone, and as long as it can see very well, fly quickly, everything, you can’t eat them very well, so short, but they bite. That is, though it means life, or the fish, everything. Or also trees, when we cut the tree, after a few hours, life begins to die. Now, this God is my God, your God, and others’ God. Yeh toh dekh liya. Now, it is said that I have one drip of water in my pump, and this is under the ocean. There is a very small drop of water there; it is very little. But when it will fill in the ocean, it will become the ocean. I don’t know where it is, or how big it is. All becomes the one. Now, from where does it come? That we know all. It will come from the ocean, it will go up, it will cloud, etc. It will come there, and again we are there. And so is the God, is that God in which we are living. We come, we go, etc., or we go up. That also is like this. So, in this together, I was really very much meditating about this, but I have heard everything. And then, so life is the life, is always the life. Life will not die, but physically, yes. Or its physical aspect, that also will go different. The water will go back, the earth to the earth, everything from the body, everything will go again separately. This, we can only understand ourselves within ourselves. So now, many people are meditating, concentrating, talking, and asking. Close the eyes and see the rising of the sun or the sun going down. Why are you going there? I myself was doing many years, and I said, "But where am I?" And so now I don’t want to go there. I have to go within myself. And when we come to our self, we close our eyes, and we are restless. I’m sorry, restless. Maybe we slowly, okay, slowly, okay, or fall down, sleep. But what about what that Guru said? Your Guru, and Gurujī, are very important, and Gurujī is there. But you have to understand and believe that Guru. Do not make two Gurus. Okay, you cannot have two Gurus. For example, in one family, the lady gave the child. That child was the mother’s. The mother gave this. The father and mother, they are, and one has his son. Now, your mother is the real mother, and your father is the real father, and you are real. But, the other side of other persons comes like a little child. They see that child, "Oh, my child, how nice you are, baby." We are taking them like our child also, respecting, loving, that’s all. But, the mother is that one. Second, after one month, somebody gave again some other child, and we have that again, one more of this. So, the mother is the one, and the child is that; all is the one. Similarly, Guru. Guru bhi vahee hai. We have living gods. We have living gods. And other people think there is no God; they have only one. Jesus is only one and finished, Hari Om. Or others, Allah. I don’t know where Allah is, but they said Allah. But how? Only that one, have you seen that? But we are living, and that’s why we call it Sanātana Dharma, Amma. Ṛṣi Muni Patañjali, we are living God, living God. From time to time, someone comes, and we say, "Okay, this was a great person or a great God," and like we have Kṛṣṇas or Drupas, and many things, whatever it is. But that one drop is a very little drop. It comes only a little, something. But we feel that that is also like that. So, when you have a guru, once you have a guru, you get from this mantra, or this, that is like from your father and your mother. That time, of course, we give different kinds of marriage times, and this sometimes, and that Gurujī, or this is, these are different paṇḍitjīs and so on. But everything that is, is in ourself. It is in ourself. And that is coming from this. I am sure that you will kill this God or Swāmīs or great ones in that way. But if my father or my mother cannot work, cannot get something like this, we go to the other’s words to help. So, like this, one paṇḍit comes and makes lectures. Others will only come, give blessings, and go. But it is there; we are living life, living life. That is, I call myself living life. And that’s why our Sanātana Dharma, our Hindus, our everything, we know, and everything, how it is, we brought this merit. So, I call all as living Gods, and all they are our Gods. Second, now I want to tell, coming a little down again, but that is very, very good to get, to bring this to our conscious inside all the time. And that is called Brahmṛṣi. Brahmrī exercise and Brahmrī, which will give us meditation, is very great. There are many, many steps to that. And you know the Brahmari? Brahmari is Hati Niyo. Like a bird, not a bird, the bee. Now we can all listen, and we will see what we will do. Concentrate, stand a little straight while sitting. And these two fingers in the ear, but don’t press too strongly. But also block it so that you can’t hear any outside. Then how should it come from that? It should come from here into the brain and again back into one’s hood. There are five different kinds of practices in this Brahmari system of prāṇāyāms. It’s all called prāṇāyāma also. So let’s see how we are telling. Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam. On this, and there is still coming, again coming more, and is coming more. Brahmārī is very, very important and very good, very good to make a yogī, and in the brain, relaxed, and many things that we will talk about. So, and standing here, our spine should be in the same place, like this. You have done very well, that was also good, and you will see, the sound is different, and there are also many, many things you know more than me. You will do it, you will see. So this, again, very good, thank you. Yes, thank you. Now you will see different kinds of sound will be, and in that you should try very good. Thank you. Yes, thank you. Now you will see different kinds of sound will be, and in that you should try very good. Thank you. Yes, thank you. Now you will see different kinds of sound will be, and in that you should try. Very much, it can come to the problem. And now, the student children, students or children, when they are learning this, after two or three minutes like this, they will be very relaxed. Everything, and they will live very good. Everything is very good. And a little bit of sound is gone outside. Brahmari, and there are three different types. One is that, what do you call them, a little, no, a rent, little. Ents, and a titty. Worm. Not a worm. Worm. Worm, yeah. Worm. And when she comes to, mmm, it means that she is not ready. Second, when it comes up, again quickly run. One is slipping, the other is then going out, and the third one goes like this. And then the Brahmari is going like this and looking like a cobra. A cobra all the time is going like this. Then they say, this is the Brahmari. This is Brahmari, and that will come like this, and will come again like a bee’s. Again, once more, now you will yourself take—how is our taste? Is it bite or relax? But which, and we will see, the differences are completely different on this. And when we bite here, then you know the brain has to be relaxed. And control it. Control the brain and therefore bite, and then go. It will not be easy to control, not control, really. Suddenly this side, or this side, and this side. That is very, very important to get. If we can do that, it will take about one month. Yes, there you go once more. Many things we will learn, and very good many months about our brain, our thoughts, our relaxing, and if somebody, people are very, I don’t know what, give that one word, that always depressions or the many things. This is mostly, I think—I’m not a doctor—but vibrations are mostly very much coming from that. And from that, I will tell you many, many, many things about what I was talking about. Where is God? Have you seen God? And that I taught this, yes, you have God, you have seen now your God, and your God and others’ God, they all are the same. Why, for example, a little drop of water or the ocean, all is the same. So, that should be like this. Now, we will go tomorrow. Okay? But in the night, don’t make noise when you are sleeping. Others are sleeping. That was very good. I said this five times. Don’t make it so I will do it long. Five times only, at least for one month. One. What do you know about teeth? If you want to do it for a month, you have to do it without teeth. No, no, only one. But sometimes, if you like it, if someone’s teeth are not good, then I don’t have two or three of them. So if I say I want to go to America, they will say, "Don’t buy it, open it." But if you open it, it will go differently. It will go from here to here, mostly on this point, here. This is the most important point, very, very much. But again, not still. You have to do it five times in a row, either with your teeth pressed together, with your mouth closed, or with your mouth open. You have to do it with your teeth pressed. So for one day, two days, three days, for a week, you have to see whether you will be fine with this or that. And after that, our teeth are stuck in this. Again, like this. Nāhaṁ Kartā Mahāprabhujī Kartā. Really, there are many, many things in this part, this and from you will see this side, that side, many, many things. When there are problems, my child, then you can also be very good, relaxed, relaxed in this space. Okay, I didn’t think that I would speak so much. I will only say three, but this is... How many times in a day? Twice or thrice a day? Twice a day. Twice a day. How many times in a day? Twice a day. How many times a day? Twice a day. How many times a day? Twice a day. How many times a day? Twice a day. Twice a day. And Brahmari is also there, I will tell you about it next time. Our Gurujī told us, Mahāśvarānandjī Bahudī, and there is a bhajan on it. Deep Nārāyaṇa Bhagavān Kī Jai, Deva Dī Deva Devapuruṣa Mahādeva Kī Jai, Mahāśvarānandjī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai, Oṁ Namaḥ Śrī Prabhu.