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Mahāmaṇḍaleśvara Svāmī Ganeśvara Purījī Mahārāj Kī Jai. Gajānandāyānandakaro ṛṣīśride dhyānamoyī Maṅgalācharanmūrata bhāhevīgana upajekoyī draṣṭi doṣa kavitā viṣey koī jo tṛuti hoī śrīlāl kahe gajānand guru kṣamā kari jo moī. Bole Gajānand Bhagavān kī jai, Śrī Devpurījī Bhagavān kī jai. Now, I will do the worship of the three worlds: Vācāra, Ācāra, Viśva, Yāp. Jagat Pakhaṇḍ Ek saccā jaya kahā, pa jagata saccā. Śalāk Purījī Bhagavān Śrī Dev Purījī Bhagavān, Śrī Dīp Nārāyaṇa Bhagavān, Hindu Dharm Samrāj, Satguru Svāmī Mādhavānandjī Bhagavān, Sarva Bhūm Jagat Guru, Maman Leśvara Paramaṁ Svāmī Śrī Maisā Nandjī Gurudeva Kī Jai. Śrī Alag Purījī Bhagavān Kī Jai. Śrī Dev Purījī Bhagavān Kī Jai. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Hindu Dharma Samrara Satguru Swami Madhavanandajī Bhagavān Kī Jai. Sarva Bhūm Jagat Guru Maman Leśvara Paramaṁ Swami Śrī Maisā Nānjī Gurudeva Kī Jai. Śrī Pūjya Dīpā Dayāla Harī Parama Puruṣottama Kāśa Śrī Madhavānandajī Karjod Kahe Tośimru Osvāsa Osvāsa Bhola Satguru Svayamadvanandajī Bhagavān Kī. Jai Bhajore Manvaś Śrī Prabodhāya Śrī Alagpurī Bhagavān Kī Jai. Devadhī Dev Śambhu Śrī Śrī Dev Gurujī Bhagavān Kī Jai. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai. Hindu Dharma Samrāṭ Satguru Svāmī Madhavānandjī Bhagavān Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Paramahaṃsavāmī Śrī Mahiṣānandjī Gurudeva Kī Jai. Mahāmaṇḍaleśvara Svāmī Ganeśvara Gurujī Mahārāj Kī Jai, Viśva Guru Mahāmaṇḍaleśvara Paramahaṃsvāmī Śrī Mahiṣanānjī Gurudeva Kī Jai, Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Devādhi Deva Śambhu Śrī Śrī Dev Kurujī Bhagavān Kī Jai, Viśva Hindu Dharma Samrāra Satguru Svāmī Madhavanānjī Bhagavān Kī Jai. Sarva Bhūm Jagatguru Mamandaleshwar Paramahaṁswāmī Śrī Mahiśwanānjī Gurudev Kī Jai, Śrī Dīpa Harī Mahādhānī. Prakāś Pūñjā Amṛta Keśak Śrī Dīpā Hari Mahādha Svāme Jarīhe Svāme Kīyamara Kākhā Satya Sanātana Dharma Kī Jai, Mātā Pitā Gurudev Kī Jai, Śrī Dīpa Nārāyaṇa Bhagavān Kī Jai. Gurudev, the Gurudev, is the one who can bring us, our life, to the shore of the ocean. But the ocean here does not mean a body of water. It is said that we should know who has brought us near the ocean. How do we cross it? We are already there, seeing the ocean from a great distance. But how and where will I go? Once Guruji, our Svāmī Madhavānandjī, told a story about a boat. On that boat, there were some birds sitting. After traveling two or three kilometers, or a little more, the birds did not want to go further on the boat. They wanted to go back. But they did not know which way to go. They said, "We will see where we go and sit somewhere," but there was nothing. They grew tired and then came back to the boat. After a little time, they tried to fly again. They had no sense of direction; there was only water and sky. Is this not the condition of all humans? We are born as humans on this earth, and we want to move from this time to that time. That may be for a tree, but what is it for me? How do we come? Where will the birds go? If they go into the water, they will die, or a fish will eat them. Similarly, in the whole world, we humans are lost. We say we are all lost. But there are many spiritual people who are coming to have that crossing over the ocean. Those who will not cross will die somewhere. In our Sanātana Dharma, these words are known mostly to us, to all of India, to Indians. But now even Indians are on the ocean. They were on the boat, and then they said, "We don't want the boat," and now they are lost. Over time—in 150 years, 100 years, 1,000 years—humans have lost their way from that boat. They try to go in the waves of the ocean and now do not know how to come out. Similarly, that bird I spoke of flies and comes back again. Many birds said, "No, I will not come back," and they died. Only one bird remained there and arrived peacefully on the shore. That is what we are: we are all birds, and Gurudev is that boat. That Gurudev can give this boat and bring us to the shore. Who is on the boat, bringing them there? Who is that? Not the birds, but the Master, the Teacher, God, the Guru. Who is that? The Captain. The captain is there, and he is steering the boat. If we remain there—for we are all birds and Gurudev is there bringing us—and if the captain is there but you do not want to stay and you fall down, that is not our mistake. So, guru kṛpā hi kevalam, śiṣye ke ānanda maṅgalam. It is only the grace of the guru. Now, we call some "God," and there are many such conceptions. That is everything; we humans are that. Our God is that which comes with our guru. How do we accept the Guruji? Father and mother gave us as their child. We have many different kinds of gurus. All are our gurus. When people marry and make Pūjārīs, they are also gurus. Guru, Pūjārīs—there are many. But Satguru Dev and Satya’s Guru—all are every guru’s. Once we have taken one Guru, we must accept him. The boat is there, you are there, and the captain is there. Now if you say, "No, I don’t want this. This Gurujī is not so great. He doesn’t give me so many things. Other gurus come and give big lectures and everything, and the other guru is not good," that can never work. When you have a guru, once you take him, who is that? Your father and mother. Your mother is your mother, and my mother is my mother. If I want to give my mother away and go with another mother inside, you cannot do that. But we can have a mother. We tell all our Indians, we say to everybody, "My child, how are you?" We say "my child," "thy child," "this child," "that child." But the mother is only one, and that child is only one. That is called our dharma and our yoga, or afterwards, we call it our God. Bhagavān and our parents, or whatever it is, that is our God also. Go, Bhagavān hai. That is why we are living God. We are living God. Others who do not know, some say they don’t know, or someone has only one and not anyone else. That is gone from our living. So that is a diet. But we have only the name, this name and that. Śiva was there, Brahmā was there, Kṛṣṇa was there. Yes, but they are gone. They are gone, but we have their name. The body is gone, but the name remains. In that way, they are, and we are, as long as again Rāma will come back, or Kṛṣṇa comes above, or anybody. But otherwise, we are all the time in that. So, father, mother, brothers, sisters—all of that should be in peace and harmony, and we should go further on the path to God. We are God, living God. One is living God, and the other is no God. Agony. Mother is only one, and father is only one, and child is only one. It does not matter how your mother is or how your father is; they are yours. You came from the mother’s womb and were brought into the light. Similarly, we can do it, and we have to do it. Then we will go above. In that way, we are going to bring ourselves to the shore of the ocean. That means you are already there. This is the one. Yesterday, I told you one thing about so many people who were not here, and how it will be everywhere. Now, did you? All of you are sitting here, and all in other countries are listening to me on Svāmijī’s television. Did you see God as I am telling you? Have you seen God? I was flying very high up, and Mātājī was also flying to many countries everywhere. Two times she came to Austria with me. We were looking up, thinking maybe God is there. It was night; our flight was flying at night. We thought, maybe we wish for neither there nor down. No. Have you seen God? Have you seen God? We speak of Rāmakṛṣṇa and this and that. It was, but we have not seen. But we know, because we said everything, that it was our God, our God, yes, yes, yes. But we have not seen. I told that. Then one day, my Gurujī told me, and he said, "Yes, I have God. I see my God." Can you tell me, please? Yes, abhi dekhlo. Mein aap bata deta hoon ek Bhagavān. Yes. Parche dekhne hain, aho ho ho bas, maare tā āj Bhagavān ā gaye. Bhagavān? Aa gaye, mera Bhagwan. Bas hamesha mera Bhagwan saath rahega. So what was that? Mera dekha nahi, lekin hai, kaisa hai? And that is, it means, now see the God. See, it stayed very good. Yes. So what is that? Our God is our heart. In our heart, it is said, "I want to see God," and He did. Where was it? In my heart. How was it in the heart? In your heart, it is very tiny, little, like something somewhere. And there is the light of this; there is your Ātmā. And when that ātmā is gone, we are with God; we have gone. Where was the outside? The body was lying. That is our mother, that is our soul, and I am mine. I am mine, I am mine, so I am mine only. He is mine, that soul, God. Stay with that soul inside of us. In that, say that I am Bhagavān. If you say, if you think that, "Yes, I am my God," you will understand. And, of course, you are that God. Now it is up to you how you will be. So, which direction will you go? Maybe it will go; the birds go to the other side, or that side, or that side. Bhagavān hamāre hāth meṁ hai, hamāre andar meṁ hai, hamārā hai. But Bhagavān says, "Remain, remain as you are." Do not go to different other paths. Do not kill this and that. In that, we have doubt, and we go through that. Ātmā, Paramātmā. Ātmā to Paramātmā. With this Paramātmā, we have done a lot of meditation. I have also done meditation many times. That is only just that everybody wants to see something. They say, "Close your eyes and now see the sun rising on the ocean, on the shore of the ocean." Why are you looking there? With the closed eyes again, that is not there. You have closed your eyes and are saying this. No. If you open your eyes or close your eyes, see inside your eyes. Then, when your eyes are open, of course, we are looking at this or that. You know that? If the eyes are open, it means a mosquito has come, this has happened, that has happened. So, what do we do? What are we doing? We close the eyes. Now, close your eyes, and those who are meditating, do so now. 99% of people, after closing their eyes, are talking about different things. So meditation and yoga—that is the physical body, āsanas and prāṇāyāmas, and things like this. But when we go deep to our self, to our Bhagavān, our God, our self—when you say God, that is you. You are. But now you can either come to the Parabrahman, Paramātmā, or we go again back somewhere. And of course, because every creature is on God’s side. But they are still there, like animals, and many, many animals, and this and that. And they know what they have, what they did; they know. They are also thinking, but they don’t know. And that’s why God is there, and that is like humans. And humans means there are also others; everyone has the same. Like an ocean and many, many drops of water. One drop is in our hand, and the ocean is down. There is only one drop. But when this drop will fall into the ocean, what is that? It becomes itself God, as the ocean. So in this, we have to meditate or close our eyes. And why? What will you do? What will you do? In that, we have to come to the heart side. We are thinking, either we are very happy, joyful in our self, or we fly a little bit, like this. So, it is not so easy to come to God in our self. And others, God cannot give us. Yes. My friend is my God. That one. You are a good person. Or the other is not good, a naughty boy or something. Then their God is not good. So meditation, guru kṛpāhi kevalam, śiṣye ke ānanda maṅgalam. So that is where the Jīvā is, where the Ātmā is, where the Paramātmā is, where it is like this. And so now we will do something that we did earlier. Now, I give you a while. So, close your eyes. Tell me what you have. Just let’s say for one minute or two minutes, then again open your eyes. So close your eyes and see yourself, go within thyself, and there in your heart, where it is there. Where, almost, we have problems, or we have everything, what problems we have, it is in the heart. Where it is very fine, little, there is one book. I have forgotten that book, therefore I cannot tell you. So close your eyes, forget everything, and be one for thyself. Close your eyes, and be thyself peacefully. What I’m telling you and the people in other countries, all they see is me, my lectures. So, please, I’m telling you that all should be silent, and you should all be silent. We are in the silence. In our heart, in the heart, there is our very fine tally, that’s God’s, but that is God’s point. Relax, be happy, joy. I am, I am so happy myself. I am myself. And I am a part of that, and all other gods. And I am also dropped from that. So please, one minute, in your heart, the middle of the heart, one minute. Now, open your eyes, and you have to give me some questions from my... and you can see. Did one second or one minute seem to you? Become to thyself, become thyself. That you can see as God, which is in our heart. Everything is there. And you know the doctors, and many, sometimes even the doctors, they do something with the heart. Then they put it somewhere. The doctor is now here, and they open God’s heart, and this, and then again going. So where are you at that time? Where you are at that time, so where is this going there? That time, that time it is this, but it is not there. It is there, so how? Did you feel? Just you can say that. Hold one minute, I was really completely in my heart. Can you tell somebody, please? I was not, because I was constantly thinking of you. So that I can tell, it means that when we are talking about yogīs and these things, and we are meditating and many things, there are now what are called the yoga people. But real yogas, real yogīs are so. That ṛṣis, that’s all. That is like clear as God. Others, they are all, but we are going in different directions. So try once a day, just a very little. Like when I told you many times, when we wake up from sleeping, open your eyes and tell, "I am human," only one word, "I am." But this is like, if you are to point to your God, you said the very reality, "I am human," then forget, but whole. One day you will have such peace, harmony, clarity, and a very good and happy life, John. Because I said, "I am a human," and when I’m human, and other animals, this is a difference. And that’s why do not kill anybody, because one itself cannot. You cannot kill it yourself. If you are killing, you don’t know. You don’t know what is healing, and you are not a human. That’s why, how many? 85? Or how many? 8.4 million? Millions. 8.4 million. In that, all are separate, and they are all inside this: good, happy, dying, this, everything. But out of this camp, God has given that. Human’s heart, and in that human’s heart, if you become a god, then understand that I am human. Then we will say, "Yes, I understand what is a human." Then we said, "Mother, can I step on you? I will wake up." Yes, we have two mothers: one is our mother, which gave us birth, and the second... That mother is Earth. So what are we doing with our Earth now? You know, for how many years? A hundred? All chemicals, and this and that, everything. Mother Earth is full of cancer. Earth is now cancer. Many people, they don’t eat. Anything like this and like that, but it is coming inside that. So we said, "Mother, can I step?" Then it is said, "Jal jahan Jagdīś, Jal jahan Jagdīś." Jagdīś is God, Bhagavān, Guru, God. Jal jahan jagadīś. Where there is water, there is God. So, that water which is our own. Morning, you should see. Morning, everybody come. Go to the bathroom or water, nearby water, today, tomorrow, and take your one drop, or this, in the palm, a little drop. It is like electricity in the whole part of the body’s pores. A city can, there may not, again, again, there, there is coming the blood, blood, or whatever, but the waters. Very beautiful in the whole body, that is also God. So there are five different kinds of Jñāna. That is so. In that way, the yogī will see it. So morning, a decade, many people are going to somewhere in the water, or in the hold in the ocean, or in the holy mark. Mother, or the particle beyond Gajra Gaṅgā, some... but we feel that water in the hand, and then we give further. That is what we are understanding as my ātmā, my soul, whatever we call it, that is God. And so that God is in me, and in me, I am that God. Then, if you said, "Yes, I am like this," then please be so clear and good. Do not kill anything. And that’s mostly what I tell you, that in India, our ṛṣis, many ṛṣis and that, they have founded this, and they were now. And unfortunately, now even in India also, how our ātmā, our soul, what is it doing now? All these chemicals and this and that and killed and that, Svāmī. But those who are good, many, many, we have millions. It is not only that this. Many, many people there are, and they are on the path to God, par brahm pramātmā ke liye. Or, the rest will come back again. Like water came from our ocean, it went up, and it’s from the ocean. But now, somewhere in the desert, he came and fell down. Others are all in the ocean already. Or, coming through the Gaṅgā or any rivers, we are coming to like this. Similarly, like this, we have to understand, and that is what a yogī will take his mālā. And mala is very important. If you sit like this, then you will be lost. Either you will be sleeping, or you are differentiating: "I’ll do this and that." So, mala is that, this mala. And this mala is about in our heart, mantras. And this mantra, mantra. Gaurī Gurujī said mantra. Man kī tṛpti. Man is dripped water, or what to say? After drinking water, we are—I am happy. So, kyā hai vo? Trāpti. Toh vo mālaj yu hai. Aur mālā do prakār kī hum lete haiṅ. One mālā we are taking, it is 108, is that? And that it becomes nine, 101. And that is all. Zero is gone, so zero is dead. And there are only nine, and in this nine is the mala, this one. So in a mala, there is no knot. Many people are making this with a knot and a mala. Then you are not; you are lost. This is the mala. Ye āpki mālā jo hai, ye iskā hai 90 beats. And in this Bible, if you make something net, then it is wrong. And then, if we take—if this is that mala—we are counting our sādhanās, and this is okay. And the other is that in this, then meditate and just let it go. Some people are making the mala in the hand like this all the time. Must not be. This is the same. Many people, they don’t have a mālā. They are only doing their here. So, mala, when the mala, this mala, not this one. This will be, you are always counting and going. This is sādhanā, other sādhanā. But this one, this you should have. There should be no, not anymore. And that in this, in this, it is not that it should not be like this. And so this is the mala. She is telling this lady, "Don’t, what don’t, Sumāraṇī?" She asked, "That is not like that." So, this one, what I am telling you, should have been like this. Sumaraṇī is different. Lekhin, yeh jo hai, what I am giving you, and I told you today, what in this is. Then, what will happen? Slowly, slowly, after one year or two years or three years or five years, you really come into yourself, to your ātmā, which you are, a Bhagavān. That’s it. That’s very important. Then we will come tomorrow again. Yesterday was very nice, very good. And that is Brahmārī. And Brahmārī prāṇāyāms, there are about nine movements or different things about this Brahmārī. Not only one. We are only talking of this, of Brahmari and this. But when you go into this, first you have to go to your God. And in this chair, and then it will go. I am giving you many times, and the beginning is only five times Brahmārī. And then again, go down and relax. If you tell Brahmari for half a minute or something, then your brain will be... Because this is in our Brahmari, and we go to both hemispheres. And in both hemispheres, there is a beginning that in that Brahmari. Her Guruji was very on the tide of the Brahmari. Very much. The vibration of his was different. I don’t know if she still has it. She doesn’t. That is very much. Us brahmāriko. After that, brahmaris, how many points do we have in our body for that? So first we have to calm our brain on both, and still we cannot. Yesterday I made it, but everybody, you cannot. Either we have to bite our teeth. Okay, then. All right, very good. But again, they are not right. If you were open, there is, again, different. Both balance is that, and that only you can do. Nobody can do anyway. And from that is coming through, that is called the other point away. Then on this and that is called the point... what I should... forgotten the... No, Brahmārī, no. Point holding everything. What have I forgotten? Mudra bandha. Huh? Aśvinī mudra, mudra bandha. Not Aśvinī mudra. Ashwini mudra is... Okay. It is coming there, something. Yeah. So in that will... Then you will come to that with Brahmārī. That time you have to get it in your body. It is on your side, and this is from where it is. It is on a very different point from the downs of that. And that is, if Gumbapur is looking to me, you know, she is glad that somebody is talking to me. But somebody wants me, okay. So, Vajranāḍī. Vajranāḍī. Vajranāḍī agar āpke hāth meṁ hai, to āpkī brahmrī bhī vā rahegī. And then it will come to our heart. So this is the yogic kriyā. Time slowly, slowly happens. Why? Next time, tomorrow, something more will come again. Om Namaḥ Śrī Prabhu Dīpanārāya Om Namaḥ Śrī Prabhu Dīpanārāya Hama Samādha, Uśara Nappara, Uśara...