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Devadhī Dev, Devpurī Samādeva, Bhagavān Śrī Madhavānandjī Bhagavān, Alak Purījī Mahādeva, Mātā Pitā Kī Jai, Hṛddhi Midi Śānta Śānta Kī Jai Ho. In these past four or five months, the teaching has focused deeply on the heart and on specific techniques, which are very good for everyone. I have given them to you nicely. When people teach something and go on for too long, it is not good. You have all been very good students, here in Vienna and in all places. We came from different places, but you came sincerely, and we taught something very good. I spoke three days ago about the Brahmārī. Where is it? How many are there? We also have some concern about this. We must understand: at what time, and who will do it? There are different kinds of Brahmārīkṣa. Here in this city and region, they speak of a very large one nearby, and they are giving a very nice, good injection for it, which we must also consider. Therefore, I spoke of how many there might be. I told you of only three centers, three things, progressing from one to the next: in our heart, the heart in our body, and from there we bring it through our ears. But in the ear, it is not just one thing; it is one, yet contains many, many things. Some people are like this. I told them only from my own experience: when I speak of it, you should come to the Brahmārī. If you do not place your hand on a real Guru, and then you try to give that Brahmārī, how can it work? Otherwise, it can cause many problems. I told you there were only three Brahmārīs, but there are more. Is there anything further? They are under the earth. They are always only in the water. They go into the earth, connected to a certain kind of tree, and they work outside. They come, but not in a way we can probably see. Others we cannot see. They are just like a little... what is that? They are like a worm, a little worm. One kind, when they see us, look a little like this and then run away. Another comes, looks nicely left and right, and goes away. They are in the grass or something. Another is there, and when the Brahmārī is coming, she remains like this. I can say it is just like a little... what do we call it? And then she will bring that, she will nudge him like this, and she will be in her house. These are the best ones we should know. But we should know which kind. There are many Brahmārīs, and they are also suffering or fighting many things. When we are working in the grass somewhere, they bite us. So, where are you? How many of you are sitting here? Everyone has their part to do, and will do everything. But we come wanting this, wanting to do that without proper guidance, like calling someone a guru. Our Guru is not that guru who stayed only till Ālakpurījī. I was listening sometimes. There is a little book of Mahāprabhujī, and Mahāprabhujī’s bhajans are inside it, from Rāmāṇa. In the text "Bringing to the Guru," it speaks of the real guru. There are many gurus, not only one. So that is still... we have our apne, what is that? Ālakpurījī. And Ālakpurījī is from the time of that Śiva. Now, I don't know, but it is he. In the Himalayas, I am a disciple of Bāprabhujī, and of our Mahāprabhujī, Madhavānandjī, then Mahāprabhujī. I did not see Devapurī’s Mahāprabhujī. I did not see him, but I know; I have heard. So I was with Madhavānandjī and Mahāprabhujī and Devpurījī. Devpurījī is great. We have the books of Gurujī’s wedding, and there was Devpurījī. He had a house, a horse, and he didn’t know where the horse came from. It was just standing there—Ālakpurījī, Devpurījī—and the horse comes. The horse does not go on the earth like this, and not all the time, only at certain times. So when Mahāprabhujī was there, Ālak Purījī was very present. He knew that Mahāprabhujī always did bhajan about Ālak Purījī, but Dev Purījī was hiding—not hiding—he was holding the horse on the bed like this, and the horse is gone. I have not seen him, but it is part of our tradition. And then, the real, real guru. It is said: Brahmā, Viṣṇu, and Śiva. They are, but above them is the guru. That guru is above even Śiva. I am not so near to that. Maybe sometimes I will be. Maybe again in another life. Are there not lives anymore? I always said, I will come above these clouds. You see? So, I don’t know how I will come there once, or if Mahāprabhujī has given me the chance to do so once again. This is for those who want to have the essence. There can be many of you here. Still, you don’t know. But you may come to the Divine. You will come to the Guru. That will become that Guru. Otherwise, we say "teacher," so it is a name. What is the teacher? Everybody who gives us something is our guru. When we are learning to cycle, they have to hold us and go first with the cycle. Or with a car—a very nice car. But first, if one never held the car and did not drive it, he cannot drive. So there is a teacher. The teacher is called the guru. So it is a name everybody has. You said this, and in Indian language it is thus. So you are what you do, and you said, "Yes, I am good and everything." And I know, so they have done so that he is high and above. Always, somebody also, when we go in a helicopter, look, he’s sitting there. He’s only looking here, there, and there. It is completely dark, or like the clouds. But they don’t look in the front; they look only at what is given. And so they are going in that way. On a day when it was very clear, and where God and everything... and now it is very cloudy. But their aeroplane knows exactly where it is going. We cannot go with the aeroplane. We are there to be and live in the cloud. Yes, but others are not. Similarly, all this, day by day, time to time. Maybe we don’t know when we were born. I don’t know from where you were born, your mother, father. You have parents, husband and wife, and they have five children. But all five children are not the same; they are completely different. Yes, five children: one becomes a girl, one becomes a man. They are all female and male. Don’t tell. They are one. What is one? Female and male. This is physical. This is a physical thing. Otherwise, they are both; they are like a man. What is a man? The light and everything, it is not this thing. My cloth is gone, that is okay, but inside, what is that? Many people talk very much about female or male; that’s not right. It is like this: we have water in our hand, and it will come again on the earth. Water in this, or like this. So, that is now. For example, there is a male and female here. But when we see this light, all is that there are, and this will go again. There is nothing inside, but that is inside. That is how we have it. The flame will go, but it has that flame. That has gone inside, so we said, "Our five in our bodies, five which we are taking," yeah? But the others, when we die, when we die, then all is separating, finished. But we have already gone. From the body, it goes. It’s just like, where are you? So those are going—these, that, that. Animals and everyone, they have life. But as Hindus, in myself, and we are all humans, we know that we are like this, but we don’t know what is in this person. We are sitting so many here, and we don’t know what one is thinking or what one can do. Yes, he’s sitting here, and in his heart, he thinks about Satguru, Guru, Guru. So Sat is there, and every Guru is there, you tell the Guru. So Sat, Sat Guru. Sat means truth. So, all your disciples, you are also satya. It is satya, truth. That goes, and how it comes, for what comes where, and what was your guru? From where is the guru? So we have done something; we are definitely going to achieve something, but it will take a long time. It comes, something in the salt, very good, but it goes very quickly. It goes quickly away. So in this way, Śiva—it is he who said how he came, Śiva. Shiva, how he came, and then how he came, the man and woman. How he came, the man and woman. So because somebody said that you are, you have no anybody, you can, but he said, left side, she said, this is the Śakti. The left side is the Śakti, yes, and this side is the male. And these two hands we have, and we need the two hands. And so male and female is not a distance. It is this because we have this, what has been given by the mother and man and woman. But they are very, very good and best in everything. Don’t tell these ladies they are nothing. People are selling some, yeah? Yeah, but another said, "These men are nobody." We don’t need. There are some, you don’t know that. The man, he said, "Man, we don’t go to the woman." You know that? Yes, they are here. We don’t want to tell, okay? And also, and this also, women, they do, they also, they don’t want a man. You know how many? So why not? Okay, so this is, but similarly, like that, other one is that. They bring together, that is the best one, so I am not going far, okay? So that is like these Brahmārīs. Again, we are talking about Brahmārī, and the Brahmārī, what is that? Brahmārī, there are different birds. There is one bird, what is the voice she is speaking? What is the bird? The dog? Speak also, dog, one cow. So all creatures, even the cobra, yes. And cobra say, "My God, but it’s it." Many people say, and they have no leg, no hands, and how they are, you know. So everything is happening. It is happening, you can say, as Brahmari. Bharam, and you say, "Bharam, there is a Bharam." You know what is a Bharam? That’s in Hindi, Hindi, Brahm. And Brahm means, I, I, not sure. Someone came to me, and it looks good and this. But it’s not sure who has come and what he gave there. This is that suffering. So, that’s it. We had our exercises, and you have learned very much. Go to Mahāprabhujī’s, Holī Gurujī’s, other sādhus. And so, as many bhajans as we are singing, in this bhajan is so much within ourselves, and we can learn, see, everything is like this. And so, everyone is, not only these animals and everything, these creatures, but these trees also, and this tree, how nice. And if we cut something, how long does the branch remain? And then it will go down. We said it was this, and now cut it down. Yes, but it is the reality that I was living, and it is gone now. So what is not? Which is not there, and so from this, when we will go one day to the ocean, when we go into the ocean, you know what is that? My God, how many creatures in the ocean or on the earth? And we go again on the ocean, and when we go in the ocean, we said, "Oh my God, again." Yes, that is. Again we bring to the water; water comes again different, and it comes up just like this. And again, it will come out. So from that, after that, this water is coming here very much. There comes a fire above that. So many, when I tell you that it is Śiva, Bhagavān Śiva, and hear from him, but beyond him, that is that reality, everything there. Till we are always suffering, we are suffering. I will do this and this. So we should, now we should say, "If then I will, I will heal in my body." So when we see our body inside, and all we are, you are two, but how long will they be? That is only finished. Each and other is okay, but is gone. So this is that our primary, this is also everything is. In that world, it is like that house going. I often have here, in my room here, and my windows, and I see, but oh my God, how quickly the birds are going, pshh, pshh, pshh. Now, even now, this aeroplane is going. Really, very, that aeroplane is going very, like this, and see one very little bird, very good. She doesn’t go so far, but in one, she’s by my hand. So God has given them like this; we cannot, yes. So let my dear bhakti guru, kṛpā guru bhakti... And we are all, we are searching. And searching means that we wish that, oh my Gurudev, you will bring us to heaven. But it’s not easy. It is not easy. But you are all very good here, you see. So you are still very good, but maybe after a few days or two months, then you relax here and go away. So that is our, so this is what we have done, the Brahmari. Okay, and then after that, which I told you, techniques, so with our hand to our heart. But don’t give pressure on it, and you see, because here is heat, very much heat is there, which is given from there. And then we are coming to the navel, which is very, very much to concentrate on, so these two. And which is the third? Which is that? So here, no, there is a cobra. There is a cobra, yeah. So this we have got, and then we have navel, and then it was that. After that is what we are doing. It is taking, we are taking air to the navel and coming out again. What this is, that is not very good, so it’s putting it out and inhales. So that we were three times, I was teaching you this about the sound, so you know and I know everything, even if you don’t tell us, but we are doing that. That means inhale and exhale. And in this way, it is our techniques. What we have, what is that? On our heart, in our hearts, just like this. And then we come also, Nābhī. And then we go together with them to the chest here, and with the left hand on the navel. Very nice. And then comes the breath. The breath is given in our heart also. But this is coming in and out, in and out. We are taking breath and coming out again. So these are the three very points. But some people, they will dive into the ocean, but that they cannot, they will go breath here, but for example, we can without anything, we just go in. So how long, between one minute or half a minute or something, how long we are inside. But the heart will cook all the time. So you have done these two, three techniques, and then there was our Brahmari. In the Brahmari, there are also different kinds of techniques there, and that’s what we are telling, everything. If we have all our teeth, then you should breathe like this. But if we have one tooth that is not good, or not inside, or this, then half is a little, yes. So it means, yeah, it goes to a different side. So that’s why. We should have exactly that; it must be on both sides, this and this. Otherwise, it’s going out. So then it is better if our tooth should be relaxed. So it comes, then, right. It’s empty inside. But there is also, so when we see this, but how will we both? We will take together as long as you cannot bring both, making to sound from both sides. Then it is the best, and there are, you know, that some they said about in English and other. English and many, many, they said, "How many people can give this exact for speaking from this?" So, about, I think, three or four, otherwise not anymore. So, what is it we look at now in India? We said, "Okay, we have this, but not because the language is other." Hojai. So the best language is that, and that is Sanskrit. Sanskrit, when it is Sanskrit, then you will see how it is that both come, both inside, yeah. So then, when you see now, our very good Hindi also, and there are people, they have this. How does it mean? It is like this, like many. You have something that how you are bringing, but you cannot bring. Yeah, so it is like in Christians or other languages, there is Latin, Latin, yeah, yeah, there it is, and to others, some, so anyhow, we have to go to this, our practicing what we are doing all the time, all the things. So, this is the one. The other is in the heart, in the body, and Brahmari. Then, other techniques we learn: how to breathe in and out, and there we have to learn very nicely. But this is from the navel. It comes and goes, expanding in the navel, and exhales when we inhale oxygen. And exhales, what is that? What is that? Carbohydrate is gone, yeah. So this is so quickly, so quickly. Yes. Yes. So this is where we are in this two-year, one-year. I have put in this point, and you should do, please, very good. And if we do like this, what I did now, then it is not good for our throat. And so, only inhale through both nostrils, and it is said. Mostly, that for some time is one side that takes mostly inhale, and after one minute or like this, from the other side, when left has to go to both sides, but mostly from left or right in a nice trail, going the air in and out. So this is very good. All the best.