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Hari Om, dear brothers and sisters. We are not having satsaṅg with Viśwa Gurujī now, but you heard what Swāmījī said earlier: we must always be aware that in the heart we are together. I have a question: how did you sleep last night? Excellent. You had no problem with death. I had a problem with the alarm going off at 10:37. That alarm was not only permitted but was meant for people. Who knows its meaning? It was a little, "Oops, what is happening now?" This talk of death reminds me of something Swāmījī told us—not a story, but an anecdote. Do you know why in yoga, in daily life, we do not have Śavāsana or Mṛtāsana, but we have Ānandāsana? Many, many years ago in the previous century, about fifty-something years ago when Swāmījī first arrived in Vienna, he was leading a yoga class. An old gentleman came to the class. He was delighted with practicing yoga and immediately bought a book. Swāmījī mentioned something about an alarm at 10:30 or 11 o'clock. The telephone was also ringing. That man was on the telephone in a panic, saying he could not sleep because he read that lying on the back, Ānandāsana, is Śavāsana, the corpse pose. Swāmījī slowly, slowly explained that it is not necessary to be in fear of death. After that, Swāmījī changed it; it is no longer Śavāsana or Mṛtāsana, but Ānandāsana. I joke in yoga class when we practice it: after that, we are really realizing it is the Ānandāsana. We are in ānanda, thank God, finished. This is a significant sign of how important the way in which we speak is, because the manner of our speech is crucial—every sentence, especially. The kind of energy with which you are talking is very important. You know NLP, neurolinguistic programming; it always explains the way you will tell something to yourself. In yoga, you sometimes hear, "I will take a mantra. I want to take a mantra." No, you will not take a mantra. Perhaps you will get a mantra, like a present from your guru. You know the bhajan from Mīrābāī: "I got a divine name, like a present from my Gurudev." That is a very big difference, because with this we have a completely different attitude. You try to be worthy to receive the present of a divine name, rather than going to a shop and taking it. Your entire spiritual path becomes different. Just try to think about this; it is a completely different approach. In spirituality, in everything, it is very important how we... Nowadays, we are losing language. For all of us, it is a little problematic to talk in a foreign language because, for most, English is not our language. It is very hard to find the final sentence, the fine way to explain our thoughts. But it is also said in the modern world that people are losing their language. We have now become... okay, okay, okay. And short. Everything is short. We are not even sending "Happy Birthday"; we put only three letters. When I get this, I am a little old—oh my god, what is this? Yes, T-T-L-Y, "talk to you later." That is a problem because we are losing this fine emotion, fine explanation, I think. I also never used to think about language. But in the last few years, I have started to think that language is really very important. In which way will we address somebody? You know what Viśwa Gurujī was constantly repeating for many, many years. When you address somebody as a mother or a sister, it is completely different. From India, Viśwagurujī was explaining how you call "papa"; that is "pāp," that is sin. You must tell Father that addressing even your parents is very important. How will you address your parents? To ladies, you say "Devī," goddess. When you address in that way, you have different feelings inside. That lady, Devī, has different feelings inside. Or you say, "Oh, my bitch, come here." Yes, that is the American way, and now even ladies between each other call... You said, "How is it possible that orange guy talks this way?" But listen to TV, listen to the radio, listen to music; you will hear this and that. If we are not aware, this will come subconsciously inside. We need to put a firewall in front of us, not to allow such thoughts and such language to become common to us. Notice how today women talk to each other; it is completely different from what it used to be. Really notice when you listen to how people talk to each other on TV, in broadcasts, and elsewhere; it is a way that influences us subconsciously. Even if you don't talk like that, it influences us if we let it happen. And all other ways of addressing people, friends... We are joking with people from Montenegro. There is one joke: two friends met, one is a worm and one is a crow. The crow said to the worm, "Oh, hello, where are you, my dear friend? You snake, strong snake, you Taguyo." And that worm says to this crow, "Oh, you eagle." Yes, that is what we hear in India: Mahārājī, and so on. It is very important to address other people with respect. But also, if somebody is the worm, you will say, "Oh, you snake, strong snake." In that way, we will also make the self-esteem of that person grow. It is very important in which society we are. If all the time you have a child and you are constantly talking—"You are a stupid one, you don't know anything, go away"—that child will have a problem. And also, if you talk nicely, support with the 'why'... You also ask Swāmījī for a name for your child. Always, I will say, an extremely positive name, like from Arjuna: you are the hero, the strong one, the wise one—always a name like this. And you call on that name. With that name, lady, with Devī Mātājī or sister or something like this, you need that kind of feeling inside when we are addressing others. We need, when we talk about yoga, a positive and respectful feeling. Before I met Swāmījī, I was a little... you know, the Yijing, the Chinese Book of Changes. They said inside that if you want to have good results, you need to put the book in a nice cover, in silk or something like this, and put it somewhere above your head. At that time, I was 14 or 15 years old. For me, it was a little strange. Why? That is some, not nonsense, but some, not even religion, but some dogma style. It didn't seem completely like nonsense to me, but I told myself it was probably some kind of dogma. But from Viśvagurujī I then learned one thing: from everything you get only as much as you respect it, or how much you value it. Something very dear to you, you will put in some nice place. If it is something of no value to you, even with your movements you may put it in the dust somewhere. Also, it is very important in which way you will deal and work with your hands. You give food to somebody. If you know your grandparents, for example, they said, "Never give with the left hand." It is said that we should never give it to them with the left hand. Why? Because everywhere in the world, the right hand was right. And why? Because all over the world it has always been that the right hand is the right one for something good. For something good, and the left was for something not so good. The left for something that is not so good, and it was always that way. We are always taught to give something with the right hand, and how you will give something to somebody nicely, with respect. Or in India, with the other hand you will say, "Take this," and you throw it in front of that person. That food has completely changed energy. Maybe everything inside is pure, organic—how we call all this—no pesticide, nothing. Maybe the preparation was excellent, but serving it like this? No eat. We say in Croatia, they give me food like to a dog or a pig. But I said to the dog, because now it's a very different situation with a dog: "Oh, my dear dog, do you want to eat? It's good for you. Oh, come, please." And if you give to your family member, "No, eat," and in that moment, immediately, if you feel inside, you feel... that you lose appetite. Sometimes it is better not to eat or drink such food or drink because that is poison—not only GMO, etc., but such people. That energy is the poison and destroys all prāṇa inside. It is very important to be aware of this: how we talk, which language, which energy, how we have movements also sometimes. We come to the altar, and we need to have that love, that gentleness we feel in the heart; we need it also in our movements. You know, when you have a kalash and make abhiṣeka, sometimes when you see, it's completely different. Or when you do like this, or when you do like this. Do you feel the difference in your stomach? That's it. It is not just that you need common sense. Not even common sense, but we need to be aware of this. Spirituality does not mean wholly very slow, like what Viśwa Gurujī jokes—not jokes but complains to us: "You are like at a wedding ceremony, a wedding ceremony." Or one of our friends jokes: "When our people get out from the bus, we are like Hollywood actors." One step, look left and right, and slowly walk. And you have 50 people in the bus. Swāmījī gave 10 minutes for the toilet. We need to respect time for others. Spirituality does not mean that it is very slow, no. But with this different energy inside, just try to be aware of this thing: in which way are we addressing other people? How, in which way, are we giving something to somebody? Also, when we go to the altar or everything else, or when you go to mantra. Mostly, Viśwagurujī gave a little explanation about mālā. He always said, put the mālā in some place, a clean place, on the altar or something, some clean place. And also, it is not for playing with your house pet. You remember these few sentences almost always, but that is important. If your mālā has some value for you, you will keep it in a safe place, in a clean place, and also... Because of that, you will, from your mālā, get energy when you need it. But if you put it somewhere on the floor, or "I don't know where my mālā is, maybe I forgot it somewhere, but who knows? I will take another." It is losing value, and when something is losing value, you will not get anything from this. Only if you know how, in one way, Viśwagurujī is proud—not proud, but positively proud—of his mālā. He knows exactly the date when he got the mālā from his guru, from Gurujī, and is always very careful where and how it is, even when he gives it to somebody to put on the altar. A cloth, and very serious about this. Observe Viśwa Gurujī, how he respects his mālā, and we will know how we must respect. Not must, but how it is good to have this energy attitude, and we will get a really big benefit from this. Also, now we will continue with the mantra. Avatar Purījī will teach us mantra. Which position? This way, or will you sit properly? That is completely different in your head and with the leg. Completely different position of our body when we are sitting here in this position. You are a king. When you are giving, please, you are a beggar. And we will get something, not thinking, "What will I get?" But you will feel that rising, that energy, when you are in the good position. And now we have taken a good position, and our Thākurījī will continue. Siddhī Pramodvānī Kī Jai. Salutations to the Cosmic Self. Salutations to Śrī Alak Purījī Siddhārtha Paramparā. My dad was introduced to our beloved Gurudev, His Holiness Viśwagurujī. So today we start. And greetings to you all. We learn this one? It's very easy, no? Many people ask—I said this already last week, but now we have a new group—that sometimes when people ask for translations... Some mantras do not have translations. Those mantras are just the power, the words that came out of Rāvaṇa in honor of Lord Śiva. So, how would you translate "yasyāste, dr̥hatā, dr̥hatā, dhr̥trā, dhr̥trā, mamalam, tam, tatam, tam, tatam, tam, tam,... sam, tam, sam, tu, tam, sam, dui, dui, chakitam, bhūpake, bhūpanālam, teylam, teylam, tu, teylam"? And same would be like, "jaṭāṭavī, galajjala, pravāhapāve." This has a translation, but some words do not have translations. Partially it can be translated, but for some words there is no translation. Before we start any mantra, before we start any chanting, we always make praṇāms to our Gurudev. We always start like this before we start to chant mantras. Nāma kamala nābhāya namaste jalāsahine namaste keśava ananta. Till the end of this week, we will be singing like this. So we will catch up some speed, maybe, hopefully. I mean, slow is beautiful and nice and mesmerizing. But sometimes, you know, Gurujī is in a hurry. Then we sing it a little bit quicker. Like I remember when we were with Viśvakānandjī living. Viśvakānandjī. So then, when we were traveling with him, every evening we sang that mantra. But then you have, like, the whole normal prayer, then we have the Śrī Mahimna Stotra, so it was anyhow 45 minutes to one hour. So, finishing touches were... and at the end we sang so fast: "vāsanāt vāsudevasya vāsanāt vāsudevasya vāsanāt vāsudevasya vāsanāt vāsudevasya... vāsitāmbhuvanatrajaṁ bhū," bha, again, the pronunciation. Not the normal 'bha', but 'bha', 'bha'. We're practicing this with the last group, so again we can practice it. So one is the normal 't', which we pronounce every day. And one is where it's "th," like the tongue is just on the edge of your teeth, up, up, and with pressure, "th." We were discussing last week about kuṭī and kuṭī. Anyone remember what it meant? Sorry? Yeah. Female dog and hut. So Gurujī is sitting in a kutiya, which means Gurujī is sitting in a hut, or Gurujī is in a kutiya, so it doesn't sound... The T and T can change the whole meaning of the whole word. And the second one means fenka, so imagine when you sing that Gurujī is in that hut, or Gurujī is in... What? Vāsitambhuvanatrayam vāsanād vāsudevasya, vāsitambhuvanatrayam vāsanād vāsudevasya, ... vāsitambhuvanatrayam vāsanād vāsudevasya. Vāsanād vāsudevasya vāsitambhuvanatrayam. Vāsanāt vāsudevasyaṁ, vāsanāt vāsudevasyaṁ. Vāsitāṁ bhuvanātrayam namaḥ kamalanābhāya namaḥ svanadāya. Continue, continue. Namaste Keśava Nanda Vāsudeva, namo sute. Vāsanādvāsudevasya vāsitaṁ bhuvanātrayam. Vāsanam Vāsudevasya vāsitaṁ bhuvanātrayam. Sarva-bhūta-nivāsosi, sarva-bhūta-nivāsosi, ... sarva-bhūta-nivāsosi. Sarva-bhūta-nivāsosi, sarva-bhūta-nivāsosi, ... sarva-bhūta-nivāsosi... Sarva-bhūta-nivāsosi Vāsudeva namostu te. ... Sarva-bhūtāni vāsosi Vāsudeva namo sute. Sarva-bhūtāni vāsosi Vāsudeva namo nama. Kamalānābhāya namaste Jalasāyine. Namaste Keśava Nanta Vāsudeva, namo sute Vāsanādh. Vāsudevasya vāsitam bhuvanatrayaṁ, sarva-bhūtanivāsosi Vāsudeva, namostute. Namaḥ Kamalanābhāya, namaste Jalasāhināya, namaste Keśavānanta Vāsudeva, namostute. So, you can write if you're writing or listen. Salutations to the lotus navel. Salutations to the lotus navel. As we all know, from Brahmājī, the lotus came out of Viṣṇu's navel. So, salutations to the lotus navel. Namaha kamalanābhāya. Nabhi, as Gurudev always says, nabhi means navel. Kamal is lotus. Namaha means salutations. So, salutations to the lotus navel. Salutations to the one residing on water. Namaste, salutations. Jal, water. Śahine means residing on. So salutations to the one who is residing on the water. Namaste Keśava Nanda. Salutations to Keśava. Keśava is another name for Lord Viṣṇu. Vastatam bhuvanatrayam. The infinite Vāsudeva, that I bow to you. No, sorry. We were in the above line, "Vāsudeva namastuti." So, in the infinite Vāsudeva, I bow to you. So the first two lines again: "Salutations to the lotus navel. Salutations to the one who resides on the water. Salutations to Keśava. Infinite Vāsudeva, I bow to you. You reside in Vasudeva. You reside in Vasudeva." And also, you are the boss, or the owner, or the—what's a nice word for that? You are the one who rules all three worlds. Bhuvan means world, and Trayam means three. So all three worlds, you reside in Vasudeva, and you are the main person for all three worlds. Sarva bhūtāni vāsosi. You are the abode of all beings. You are the highest in all beings. You are the abode of all beings. Vasudeva, namostu te. Vasudeva, I bow to you. Again, who is Vāsudeva for us? Who is Vāsudeva for us? Gurudev, Brahmā, Viṣṇu, Maheśa, all three reside in Gurudev, so we are praying to Viṣṇu for Gurudev. Should we start the next one or later? Yes, question. You are above all beings. You are the above. Above means, I think, above. The next one will be, "Śruti Smṛti Purāṇānām Ālayam Karuṇālayam, Namāmi Bhagavat Pādam Śaṅkaram Loka Śaṅkaram." So it's short. We can do it now. How many want to do it now? Raise your hands, please. Okay, majority is for evening, so we'll do it in the evening. So you can repeat this, yes. How many of us have walking shoes? Okay, so if you would all like, I would also like, so tomorrow maybe at this time, satsaṅg time, after the Anuṣṭhān people come back, we can go, as Viśva Gurujī used to, for a walk in the forest a little bit. While walking, we will also enjoy nature and not forget our Guru Bhakti, and it will be like a walking meditation, doing your mālā and enjoying Mother Nature. So that the Anuṣṭhān people will not miss it. We will wait until they are done, and then, at this time—let's say 10:30, 10:45—we can go and then come back by lunchtime. And the rest of the details, I think, Vasanth will share.