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Yesterday we spoke about mantra and the planets. Each planet has its own mantra, and every mantra is used as an anuṣṭhāna for that particular planet. For example, a planet, through its sattva, can influence your life for two and a half months, two and a half years, or seven years. According to astrology, every planet has a certain constellation period, and there is a sādhanā for that. Each planet has a particular color, metal, and mineral. Your Anuṣṭhāna is performed according to the period of that planet's influence. They say the best astrology is that which goes with the lunar system. Yesterday we were speaking about the influence of the moon and the symbol of the Pūrṇa, with the mantra Pūrṇamada. Now you will be confused, and that's good that you are confused, because I am here to bring you out of the confusion. Otherwise, there is no use that I am here. I am here to create confusion—that means to stir your subconscious and unconscious. Then, to solve this problem of confusing means, to filter it away. Then everything is very clear and very nice. It is said, "Ek sāje sab sāje, sab... jāye." When you do one thing, you master everything. And when you try to do everything, you lose everything. And that is your mantra: one mantra, one Iṣṭa Devatā, one Gurudev. But there are certain things which we should also do differently. Now, you see this little cool air, and I have a blanket. So you will say, "Where do you have mantra? Why do you need a blanket?" So for different things, we have to do different things. In this way, we shall understand the different mantras and different influences of the planets. The mantra practice we did yesterday, both Vekrī mantra and Upāṁśu, is much different from the theory. What you do here in this summer camp, you have theory as well as practice. Around the world, many messages come, writing how happy they are to be with me on the internet or the webcast. Someone was writing that due to their family situation, they have a small child, and so they can't come this year to the summer seminar. But we are every day with you in satsaṅg with the webcast. That's something great. I hope next year you will come, and therefore, to be here, and then this theory turns into the practice. That's reality. As you experienced yesterday, there were different techniques in your programs. The mantra first was likhita, the writing. Second was Vekrī, the singing Nāda. Then was Upāṁśu. And there also runs parallel the sādhanā that's called Śvara Yoga. Śvara Yoga sādhanā is very, very powerful and very, very good. It removes the fear of death. It removes the fear of rebirth. And death, it prepares your consciousness for your future life. That is actually the real kuṇḍalinī awakening sādhanā, the awakening of the kuṇḍalinī. Śvara yoga—śvara is both the sympathetic and parasympathetic as well as the central nerve. In this retreat we will practice how to change the śvāsa, and then you can try also. It's not only how you will change the śvāsa, but when to change. Like you are driving a car and you have four or five gears, so in first, the driver... Your driving guru will teach you how to change the gear, which is first, second, third, fourth, and fifth. But then you should know practically when to change to a higher gear or a lower gear. To learn how to change the gear is not so difficult. But when you have to drive uphill and there is a traffic jam and you stop there, you know how to change the gear, but now you start your car, move 10 meters, so you will hear a very nice sound from the car behind. So you must get a feeling: whenever you drink liquid, you make sure which nostril should flow, and whenever you eat some solid things, you should know which nostril should flow now. If we do wrong, then according to the prāṇa yoga and īśvara yoga, it can influence or affect your body negatively. One side you are making fire, the other side you put water on it. And so, these both nāḍīs, iḍā and piṅgalā, they are very closely related to our solar plexus, the maṇipūra chakra, which is responsible for distributing the energy in the body, to decide which kind of energy where it should go. And this is a function of the five prāṇas: prāṇa, apāna, vyāna, samāna, and udāna—these are the five prāṇas. Each of the five prāṇas has a different duty for this body, and they work very closely together with the Iḍā, Piṅgalā, and Suṣumṇā. So when you begin to practice your Mālā mantra, make sure that you begin with the Sūrya Nāḍī and then come to the Chandra Nāḍī. It means to control your emotions, purify the emotions. So in this way, it's very, very important, the practice. So, writing Akṣar Brahma, the letter, the form, as Brahman; then Śabd Brahma, the sound; Nāda Rūpa Para Brahma, the form of that supreme in form of the Nāda; and then Nāda Svarūpaha Ātmā, that you turn to yourself, that sound you are that one. So you concentrate innerly on that sound, that's called upāṃśu mantra. There's one nice bhajan Mahāprabhujī wrote about this: Śobhāvo Sata Saṅghārī, Śobhāvo Sata Saṅghārī, Jane Badbhāgīre Janapāya, Śobhāvo Sata Saṅghārī. What a glory of the satsaṅg. The fortunate ones have the luck to attend the satsaṅg. What happens through satsaṅg? There's one called Brahmari, the wasp, which looks like a wasp, and she makes a nice nest for the house out of earth, clay, somewhere in the furniture or up somewhere in our buildings, corners of windows up, and perfect air-conditioned. Our modern air-conditioning technology is developed through the imitation of termites' hills, the ants' hills, and this Brahmari's house. They enjoy a perfect air-conditioning, natural air-conditioning. So it is said that Brahmari, she doesn't lay eggs herself, but she turns a particular worm into that Brahmari. And she's searching in the meadows, the grass, for that kind of worm. And she flies and makes a sound. And according to her sound, according to that nāda... In yoga, we developed two techniques: Nāda yoga, the yoga of the sound, and brahmrī prāṇāyāma. The brahmari is that wasp. And that wasp is flying and looking for some particular best quality, that kind of worm which will or can be converted into the brahmrī, and she makes sound. And in brahmrī prāṇāyāma, we also do like this, that is how the brahmrī. So she finds three different kinds of the worms; they have different nature, different guṇa: uttama, madhyama, and kaniṣṭha. The kaniṣṭha is that one who, when she hears sound, is inspired, looking up, and the brahmari goes near, then goes under the grass and hides. Madhyam, the middle one, listens nicely, and when it comes near, tries to run away. And Uttam tried to stand on the tail, and then when Brahmari is moving round, making a circle, and this worm is turning like this, like a snake with the flute of the snake charmer. Then Brahmari knows this worm, this Keda, will be able to change into the Brahmari. She catches it and closes that hole, sometimes a few together, and then closes the holes. Very little holes are there, so they cannot come out. So that oxygen can move, the air condition is there. And what Brahmari is doing, she gives injections, she sticks. And the whole body of that worm is trembling. And then the Brahmari goes away. After some time, she comes again and gives an injection. This is a several-day process. Now, one cannot sleep, scared. Never know when the Brahmari will come and give an injection. So she is constantly concentrating, listening to the sound. And when she hears the sound, then she's coming, chick, and goes away. Then, some days or several hours, she doesn't come. But she said it's impossible that she's not coming. She's coming every few hours, and now it's nearly 24 hours not here. Perhaps she was here, but I didn't listen. I must concentrate more. So through her injecting hormones, which go into the body of that worm, and the sound, concentrating on the sound of the Brahmari... When Brahmari doesn't come, then she's thinking, "Oh, she will come." So she herself begins to make a noise. Now the Brahmari comes silently and listens. What's going on inside? And inside is a sound, nāda. Then she opens the door, makes a sound, and flies away. And the other one comes out of the house and flies behind her. So, Mahāprabhujī said in the bhajan: Like that worm with that wasp, listening constantly to that sound, the nāda. Like a worm, Brahmari is that wasp; Sangha is with. And listening to that sound, through the effect and influence of that resonance, that one also becomes a wasp and flies. That worm became a wasp. So there are also three guṇas in the disciples. They are also Kaniṣṭha, Madhyam, and Uttam. Kaniṣṭha is that disciple when the master asks to do something: "If someone can do it, then okay, otherwise I will do it. Is it necessary that it should be done?" Try to avoid or tell someone, "Master wants to do it, can you do it?" Running away from karma yoga, running away from seva, begins to make arguments. There is one disciple who is a Kaniṣṭha disciple, like this, a lazy one, and a master's story. How a Kaniṣṭha disciple tried to avoid. So it was evening, by sunset time. It was raining and became dark. Master thought after meditation, we shall go for a walk a little bit. So the master asked the disciple, "Can you go out and look if it is raining or not?" Lazy disciple, he was already lying in bed. He said, "Master, just now one cat came in, and she is sitting under your bed. Touch her back. If it's wet, then it's raining, and if it's dry, it's not raining." So the master had to get up, search the cat under the bed. Well, now the master knew that he's getting lazy, his nature, his laziness is coming out. The master said, "Okay, then we will have a rest, blow off the flame lamp," because that time was no electricity, so the oil lamp, and that was about two meters far. Now he had to get up to go to this light flame, oil flame, and blow off. Master said, "Just close your eyes, and for you, the light is gone, so also." "Master, I have to do." Master was thinking, "Now I must get him out of the bed." So he was thinking something clever. The master, after some minutes, "Okay, but is a cold draft coming? Can you close the door?" The lazy disciple said, "Master, two things I have done. One, can you also do at least? Please, can you close the door?" The master said, "OK, I will do it." So the master went to close the door, which was about three meters away. And the disciple said, "Anyhow, you are near the door. You can step out and see if it's raining or not." And then the master closed the door and came to his bed. The disciple said, "Master, you are very near to the lamp. Can you blow it off?" All three works he gave to the master to do. These are the lazy disciples who try to avoid and escape. They don't understand and don't do the Śiva. They cannot get Kṛpā. Then comes the Madhyam, the middle one. He will do it, but try to give to someone. Tulsīdās said: Tulsi aise narko baar baar dhīkār. Ram nām kā ālsī is lazy, doing sādhanā and mantra. Bhojan ke husyar, in eating they are very expert. Tulsī Dājī says, "Tulsī, aise jīv ko," such a creature. Baar baar dhirkaar, they are useless. When the eating time is, all are there. When the prayers and mantras and working time are there, escaping. Then is the uttam disciple, the best one. And that one, if he comes to know a little bit what the master wants, or the father, or the mother, or the husband, or the wife, or your best friend, you are not waiting for them to give you some work or a command. You just do it. Whatever she or he desires or wishes, immediately do it. So such a disciple becomes the master. Others always try to find the mistake in the master. "But you said like this, and why do you say now like this? And why was it like that, and how, and why?" So for such disciples, the master gives them one consultation in twelve years. And in 12 years, then he said, you know, likhita mantra means writing. Now, go and write for 12 years, only one word in 12 years. So we have to change our inner attitude, understanding the nature. So sādhanā, śvara yoga and nāda yoga with upāṃśu mantra practice, that brings you to the higher level. So that is how you get perfection in your mantras; then you can be developed. And the water from the streets and canalizations, all this water, when merged into the Bhagīrathī—name of the Gaṅgā, originally where it begins is Bhagīrathī, great Ṛṣi Bhagīratha Ṛṣi, who called the Gaṅgā from heaven. The Gaṅgā came through the communal water pot of the great saint Bhagīrathi. So all water which enters into the Bhagirathi, milat pāvitra hotāhe—as soon as it enters, becomes pure, is purified, and is called Gaṅgā water. One side is the Bhagīrathī flowing, the other side is the Alaknandā river flowing. And Alaknandā is the Alakpurījī. And where both rivers come together—from Gaumukhī and from the Gangotrī comes the Bhāgīrathī, and from Badrinath and Kedarnath hills comes the Alaknanda, where the Alakpurījī lived or is living. Alakpurī is living in the light body. Both rivers, where they come together, are called Devapriyag. Deva means goddess, gods, and Priyāg means meeting. And from Devapurījī, then we call the Gaṅgā. Therefore, Mahāprabhujī said in a beautiful bhajan: What a glory of the satsaṅg. Fortunate ones can go to satsaṅg. Satsaṅg with Moojī. Jaisi neer swapach galyon ka Bhagirathi mil jai, milat pavitra hot hai wo Ganga jal ke hai. Laa ye so bhaavo satsaṅgari Deep Nārāyaṇ Bhagavān kī.