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Jai Nārāyaṇa Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai. Hari Om. Good day. Today and tomorrow I am traveling to other countries, and I wish you all good things. Yet I am with you every day, always, through our practice—the practice of yoga in daily life. We practice not only Āsanas and Prāṇāyāma, but many, many different techniques. We are spread across far distances, mostly in other countries: Europe, America, Australia, New Zealand, Fiji, Canada, and many others. We are all working in our heart, and we must continue on this path. It is said there are so many creatures: jalacara, thalacara, nabhacara—beings that move in water, on land, and in the air. All are bound to this earth. But how to transcend it? Jīva, jīva... bhakṣate. Jīva, jīva, bhakṣate. All creatures devour one another. Yet it is said you can reach God, Parabrahma, Paramātmā—whatever name you use—and come out of that cycle. In our human life, God has given everything. But it is said, "I give you everything; it is yours. And I am within you; you are like Myself, the God." Still, we must learn to live as true humans. Many animals eat whatever they can, and many humans also eat meat. Some say alcohol is acceptable, that you can have it. Why? Because this is only your body and you will die anyway. But still, we should not do this. Alcohol is powerful, and that is why Bhagavān Śiva brought it forth from the ocean. But what was it for? It serves certain medicinal purposes for our bodies and life—not for drinking and drinking. We have doctors who understand that, yes, alcohol is needed for certain things in medicine, but not for constant consumption. Drinking excessively means you destroy yourself and create more problems for others. So we humans know that all creatures—animals, fish in the waters, those that fly—exist, but we humans should know better. It does not matter from which part of the earth we come or what kind of people we are; we are humans, and we must work on ourselves to become gods. What does it mean to become God? It means to become that which is no longer bound to this earth. Right now we are yogīs, or swāmīs, or simply humans. Hindus do their practices, Christians do theirs, Muslims do theirs, and so on. Among all these, I myself know my God. But many are killing and eating. How many are doing this? India is a very vast country. Recently it has regained some understanding. In earlier times, India’s influence extended even to Australia and many other sides. But people came and certain things became problematic; I will not speak of that. Yet we have the real God, and others do not have that understanding. Christians speak only of Jesus, and they do not say Jesus is God as such; they see him as the Son of God. So he is the son of God. Jesus himself said, "I am not a God." Muslims are not of that view either; they have what they call Allah, and that Allah is there, but they have not seen anything beyond. Others also. But Indians—in India, you know—we know that we have God, and when God, whom we had, now seems to have withdrawn, He gave us the gift of being myself, and then after that it continues to unfold further. That is why we are living God, living God. How many gods? Let us say Rāma, Viṣṇu, Kṛṣṇa, and all these. But beyond that, we are living humans, and that means we are God. And beyond that, there is further our God, who is taking care of everyone and all humans. We must come to the human state step by step all the time. It is like the ocean, a vast ocean. There are many creatures in it, and from the ocean we see water rising up. The ocean is near the earth and in space, yes? And it comes back again into the ocean, or falls here as rain—today here in Pāli, or wherever you are. The water that drops down as a river, or flows into the river, each and every drop eventually returns to the ocean, because that is its nature. Similarly, all other creatures die and return to the Father or God. But our situation is different. Water falls here, and where is the ocean? Yet we are here, and sooner or later, one day, we will reach the ocean. Then it means that I am one. What is that? I am one. The God in three forms, as I have said, all declare, "I am one." For example, in my palm I hold a drop of water while standing near the ocean. The ocean is a vast body of water, and in my hand is one drop—that too is water. The ocean and we are one, but the space is different; we are only a drop, and that is the ocean. But how long will you remain a drop? It will fall into the ocean. Immediately, we cannot retrieve that drop from the ocean. I am God, the ocean, but some are not merging yet. Yet they will merge. So it is that we have to become one with our Self, and that our Self is Parabrahman, Paramātmā. Then there will be only That—nothing, nothing, no anybody, neither this nor that, nothing. Only our soul; we do not know exactly what a soul is, but we think we have it. And in great truth, someone has said, within my heart here, and in each and every part of our body, there is also God. Our blood is everywhere, flowing through us; it is in us. When it goes out, our body dies, and we call it death. Yes, but that Ātmā will not die. It was in the body, and it was outside the body, and it is there. We must come further to this realization. That is how we follow the yogic path. Yogis—and by yogis I mean not only these sādhus or Muslims or such, but all who sincerely seek God in the right way. The time will come. But we humans are so clear and very good, and we should know. Therefore, we will not kill any being. When you kill anything, it means that someone had a life in their body, and it had a time to live, and we kill them. That is what we call a sin—the sin. And sin accumulates like a drop, and drop, and drop. That is why in yoga we do not work only with the physical body; yet without a body, we are not that either. So practice well, keep your body healthy, and always be devoted to your God, your father, your mother, or whatever you hold sacred. Consider this: one mother gave birth to a child, and people in the street came and said, "Oh, she got a child—a daughter or a son." Everyone celebrated. After a few days, another gave birth, and others also had children. Now, here and there, when I say "my child," my child is unique to me, yet others also say "only my child." In India, we used to say—though now we have lost many, many things—when we held a little child in our hands, we would say, "Oh my child, how nice, how are you?" We would regard all children as "our children, our children." And when among equals in age, we would say, "My brother, my brother... we are." So even though my child is from my body, we and others would still say, "Yes, it is your child." That shows that Indians, in their homes and villages, are so respectful and good to everyone. They also use terms like sister or brother for those not directly related. And so we go beyond that, remaining very respectful to all. From parents to the elderly—not children, but the old people, you know—we call grandmothers and ask, "How are you?" We care for all our old people as if they were our own father. We help them; outside, not so much. But now many people do not even like their own mothers, and to the elderly they say, "Go your own way," or "Why don’t you die?" Such things are happening. This is also occurring outside, many things have changed. About a hundred years ago, Christian people were so holy. They worked hard in their own way, eating, etc. Now they too have lost this, and many other people as well. Yet still, the Guru, the true Guru, is very rare and good. Within, subtly, it is Brahmā, Viṣṇu, Śiva—that is the Guru. The Guru is also like this. As I have told, how many people, gods, and so forth? Everyone sitting here, we are guru. How is it that you are the guru? Professors sit here and teach; they are gurus. There is a student, a little child who wants a bicycle. Someone teaches him how to ride. That which has given you that knowledge is your Guru. We want to learn driving. The car is here, the key is here. You say, "Okay, go, sir." My God, can you come to enter? Not only that, but the teacher who teaches you how to drive—while you sit on one side and your master shows how to go slowly—yes, after two days, three days, some weeks or months, at least one winter, you learn completely. Then you become the driver, driving on your own. Before, you were just yourself; your body was the same, everything was there. But how did you learn to drive a car? Because it is in the brain, in our self, and then we can drive. Otherwise, before that, we would have been sleeping in the earth. So that teacher is your Guru. Similarly, someone teaches you football, how to kick the ball. That one who taught is your Guru. So everything that someone has given us, that is our Guru. Therefore, all teachers, masters, gurus—in your colleges and schools here, you call them teachers. Yes, teacher also means all. They teach the students. That is the teacher. You teach them this way and that, and then you make him a master, a guru. So people think, "Oh, guru is not good, and you don’t know." But this word applies to everything you have been given. Your parents have also learned exactly how it is. And so, step by step, there is the Satguru, Dev. "O Gurū Jo Hai." And the Guru will also say, "I am God." Many people say this. But you can learn everything, know more and more, and then think you are a master in everything. Still, as I myself have said, I am sitting here on this tree, in this place, and you are also here, and you have given me a place as a master or guru here. But I am not a guru—not yet. I am trying. And some say, "No, I am complete, perfect." Yes, but how can one be perfect? They are going on the highway, and suddenly, what happens? They die. That means you are still not complete. So it is said: when I will see everything, then it is said, a few days before when you did not know anything else, now you know, "I have lost all, I don’t want anything, and this body will die." At that time, will God say, "Now you are really a guru," or "You are a student again, go back"? Many people say, "I am a guru." But if a guru is not good, then that is not the real guru. That is why our gurus, our Gurudev—you know, they are seated there; our guru is viraj mān there. Your father or mother, who they are, will forever be your mother and father. Even if your father and mother die, you still have your mother and father. They said, "Who is your father?" and you reply, "Yes, that one was mine." And your mother is this one. Similarly, we must keep everyone exactly in that respectful way. Then we come to the right place. So that is the role of the gurus, and the practice of Āsanas, Prāṇāyāma, concentrations, and other techniques—many, many. And now I am always giving techniques. How many years? Fifty-two years I have been in other countries, and still my teachers are there. They are learning, and I am also learning from within, and I am coming. So today we will do something about Brahmārī, the Brahmārī mantra. This Brahmārī is one—what is it? Yes, a bee. The bee comes and looks for a worm. One type comes and the worm runs away underneath; that is not successful. Another type comes as a thin liquid and runs down. Then a third kind comes, and she is all the time hypnotizing, like a cobra. Then she comes, and she says, "Yes, this is it." She has already made the nest, and she catches the worm, puts it in, and after many days, something emerges. All the time, constantly, that womb—worm—is filled with nothing but sound. Then again she comes, and the Brahmārī goes away. But the sound remains in our... And so Brahmārī has many, many techniques for the human brain, and we can learn so much. Our hemispheres on both sides—once a professor told me they are always learning about sound and about the letters they speak. Which language, but what kind of program are they making there? It is said that there are three or four languages that are complete; others are not. They are from both hemispheres, and so is what we call Sanskrit. From Sanskrit also, it is perfect; if Hindi, then otherwise, but our Rajasthani is not like that so much. There are two or three other languages that are completely present in one brain. So when we practice Brahmārī—you can do it now—by bringing both hemispheres into balance: if you hold your teeth together, then from which place will the vibration be? It will be in both powers, let us say, our head. If we relax our teeth a little, lips closed, then it is a completely different point. Now we can learn to control both. The teeth are touching each other only; if you close your eyes, you will be able to see more clearly what happens. You will feel the vibration in your hand. Both hemispheres become completely balanced—not sometimes leaning to one side or a little to the other. So let us practice. Please bring your teeth together, touching. Try to feel in your brain that both hemispheres are aligned. How do you feel? Sometimes left, sometimes right. Now open your teeth slightly apart; lips remain together but open inside. Like this. You will feel how it affects the brain. Only five times. If you wish, fold your hands, rub them together, and place your palms over your ears and eyes. Now slowly close your eyes and lower your hands. In this Brahmārī, we have so many techniques, and it gives immense health, mind, and concentration. Śāstras, the Brahmā—try it yourself. It is very good for students. Just five times, then they will learn more, and then they can concentrate better on learning. Hari Om. Two days, and give them Prasād.