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Śrīdīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Deveśvar Mahādev Kī Jai, Satguru Svāmī Madhavānandjī Bhagavān Kī Jai, Devādidev Deveśvar Mahādev Kī Jai, Alakpurjī Mahādev Kī Jai. Eleven recitations of Aum. We observe the worship of Guru Pūrṇimā. It is rare for Thursday, the day of Guru Dev, to coincide with Pūrṇimā; this is very significant. Every lunar phase has a special constellation. According to Vedic science, all twelve months hold special significance. Those who develop spiritually are yogīs. Let us begin from the first day of the full moon. There is a mantra for Pūrṇimā. "Pūrṇa" means complete—that is the entire universe. Not only our Earth or specific constellations and grahas, but all are within this completeness: all suns, all stars. Everything exists within this totality. We have often spoken of how the fourteen different worlds are within this Sūrya, the solar system. And within the Ikesha Brahmāṇḍa, there are two thousand one hundred different solar systems. That yogī said that within the human body, within human consciousness and awareness, all this is included in the completeness of those 2100 suns. But beyond them, there is more; however, if you go there, you cannot return. Yet, we cannot even reach this sun. It is a sādhanā, a practice. Those who have attained this are called siddhas. These siddhas exist in an astral form, or current śarīra. They are still present. They have purified their physical body. From time to time, they may appear in a physical form, but one cannot touch it. If you try to hold their hand, your hand passes through emptiness. Thus far, these Siddha yogīs have purified their physical body as well. There are five different bodies. Generally, in English, they speak of only three bodies because their understanding only approaches that far. They speak of the physical body, the mental body, and the subtle body. But according to yogic science, Vedic science, and the nature of creation and humans, there are five. They are called kośas, sheaths. The first is the Annamaya Kośa, the sheath composed of food, this physical body which is nourished by the five elements. Five bodies, five elements. There is solid food and prāṇic food; this connects with the five sheaths. So, we begin with our physical body. After that body, through our Kriyā—which we are learning and practicing—we progress. Mahāprabhujī, Devpurījī, and Gurujī have given about 64 kriyās. But you need not practice all of them. One or two kriyās is more than sufficient. These kriyās exist, and I believe I have written about them somewhere. However, these signs of Kriyā can only be given if the aspirant, the bhakta or disciple, is yogya. Now, the word "yogya" is difficult to explain in English. It means "capable." But "capable" also implies possessing the qualities of perfection in every aspect. Such a disciple ensures the master's success, and the master ensures the disciple's success. It is not easy. But if you have one student, one true disciple, you can, like a parent, guide other disciples and bring them to the highest level of consciousness. It is not easy to become a yogī's disciple. "Yogya" is not exactly just "capable." It is more than that. Someone should look in your dictionary for the word "yogī." If you find it, then tell me the word in English, German, Croatian, Hungarian, Slovakian, or any other language. There are different types of disciples, characterized by three different qualities. The first type of disciple is such that even without the master asking, they receive the message through feeling and will act upon it. The second type will do it if asked. The third type, when asked, might give the order to someone else. For example, if I tell Umāpurī to do something, she might say, "Dayā, go and do it. Bring it." This is giving an order to the order. These three qualities are called uttam (supreme), madhyam (middling), and kaniṣṭha (inferior). Please write these three names. Uttam possesses the best quality, the very best. It is like a yogī. In Āyurveda, we say "arogya." Arogya means healthy; "rogī" means unhealthy. In the Yugoslavian language, there is a word "rogla." What does "rogla" mean? A mountain? In our understanding, "rogla" means a very, very ill person or animal—something not to be touched. "Nirogla" means without disease, healthy. The other term is "uttama," meaning pure, clean. Thus, an uttam disciple can progress without the master needing to ask anything. But in reality, the master is always searching for a disciple, for a bhakta. Because even the master does not wish to leave the body until there is a disciple to whom he can impart his essence, all his tattvas. Then the master can depart with great peace and happiness for the highest consciousness. Consider a couple. Why do a man and woman marry? In reality, it is to create the next generation, to have children. Those who are married find success in human life when they have a child—a girl or a boy, preferably more. This is called multiplying. Similarly, a master, or one who does not marry, must, through practice, attain at least one disciple who will carry this life forward. The master needs at least one teacher who will continue his life. O Gurudev, please lead us from light to light. The disciple prays, "Gurudev, remove the darkness from my heart, the darkness of ignorance," and bring light into my heart. Every creature, even animals, multiplies. You know that love is created. Creation has instilled this love between male and female to make more, to multiply. But if they do not... If a woman sits there with no feelings, with an empty womb, or a man has no feelings... So God has created this indriya, this faculty for the feeling of love. This love is not one-sided; it requires two. The love and feelings of a woman cannot be felt by a man, and the love and feelings of a man cannot be felt by a woman. Yet, both can be deceptive. Those who lack these feelings of the male toward the female, or the female toward the male, are in between, in a state of nothingness. It is like getting a fruit and opening it to find no seed. It is fruitless. You must protect your creation until the end of your life; it is your guarantee for your child. Otherwise, you make a grave mistake. You must give love to your children, even until your child is 90 years old. If you are alive, you are still protecting. And this applies not only in this life. Afterward, whether you are an animal or a human, you will come to the astral world, called Pitṛloka. There, they will say, "Okay, you are here now. But have you left others behind?" It is like a staircase. You climb step by step. If there are 15 stairs but you have only climbed 8, and there are no more steps ahead, what will you do? You cannot go back down; there is no way to turn back. Another is waiting. So you are left hanging in what we call the pitṛloka. Therefore, every creature born with a physical body must participate in creation. So, my dear, get married quickly. Hurry up. Or, if that is not the path, then attain Brahmajñāna. That is automatic. It is like having a lift instead of a staircase—how comfortable. The steps are not easy. A mother faces many difficulties, or perhaps none, for nine months; she knows what it means to carry a child. But God has created this system. So you either go that way or this way. Being in between means having no feeling from the female side toward the male, or vice versa. There are female-to-female or male-to-male relationships; they can engage in many exercises, but there is no seed inside at all. Without that fruit, you cannot progress. So we must respect God's creation properly. If you act against that principle, you are going against it. Or there is a third type, which is neither this nor that, possessing neither set of feelings. It has no active indriya; it is a calm indriya. "Calm" means patience. These are called the kinnar. The principle and law of the Kinnar is very beautiful and nice. But do not be a sinner. It can be a curse for you. There are two kinds of curse. I have nothing against it. With one hand you can wash, but with two hands you can do it nicely. So, where are you now? The first step is the physical body. Then comes the Prāṇamaya Kośa, the sheath of energy, the prāṇa. This energy, this prāṇa, is given by our vegetation and resides in every cell of the body. Sometimes, when all cells lose energy, you become very tired. Or when you have a fever, all cells are down, with no energy. So we must recreate that energy. Next is the Manomaya Kośa, the mental sheath. If you lack physical energy, you must use your mental power. You tell yourself mentally, "I will get up, bring some nice orange juice, drink it, and regain my prāṇa." Then comes the Vijñānamaya Kośa. This is acting with your brain, with knowledge. That knowledge is very important. Every creature has knowledge; every vegetation has knowledge, though it is limited. The human brain has a greater capacity for knowledge and can develop it more and more. That is why I call it the sheath of knowledge. "Vigyan" is science, and science is that knowledge. How much vijñāna do you have? That is very important. Each of you possesses an immense amount of vijñāna, knowledge. You have much knowledge, and you feel it. But some are researching to gain knowledge from our body. Then comes the Ānandamaya Kośa. This sheath of bliss is of two kinds. One is mere joy. The other is the bliss of Brahmajñāna. That is why it is called ānanda. Within these five elements or sheaths lies our destiny on the path. Past karmic elements reside within your consciousness. There are many things you have done involving all these sheaths—Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, Ānandamaya. What have you spoken? What words have come from your mouth? Were they good or bad? Anger, hate, jealousy? Joy, happiness, friendliness, endearment? Everything accumulates in our Ānandamaya Kośa. In the Bhagavad Gītā, 15th chapter, the first mantra, it is said that every tree has roots below and branches above. But a human's roots are in the brain here, and the branches hang down. Please read the first chapter. What is the 5th mantra? So, the root of the tree is below and its branches are above. But the root of the human being is here, and the branches are here, hanging down. It is said that any problem, any illness—whether cancer, schizophrenia, or any kind—begins from the Ānandamaya Kośa, coming from above. It descends from Ānandamaya Kośa to Vijñānamaya Kośa, to Prāṇamaya Kośa, to Manomaya Kośa, and finally attacks this physical body, the Annamaya Kośa. Because of that karma, you come and you go. But what did you say, or do, or think that made you declare, "I am the winner, I am this and that"? This descends step by step. Now, the Jīvātmā must depart, but these saṃskāras, this destiny, presses you down. It comes one after the other, slowly, making you weaker and weaker. Therefore, we say that through our yoga practice, we must follow our dharma. Keep your principles. Know your actions, your words, your touch, your gaze very precisely. Everything must be taken into consideration. For instance, I put the lid on this glass here. But if you put it elsewhere and leave it, someone else has to correct it. That was your karma, so you have to pay it back. Do you understand me or not? Do you understand what I am talking about? Therefore, sometimes words are very hard to speak clearly without causing harm. Some say a person is very straight and correct. Humans cultivate understanding, love, forgiveness, kindness, humbleness, etc. We express our heart's words with love and humbleness. Automatically, that karma will dissolve. These 64 kriyās are different practices. But only that disciple can learn and retain them, and the master must discern whom to give them to and whom not. Sometimes they will not give you further instruction. Then it lasts forever; it will last forever. But they must not be given to one who is anyogya, unsuitable. That is the kaniṣṭha disciple. If you give something into someone's hand, you do not know how they will use it. It is said that the person who created the atom came to know it would become the greatest problem. I do not know if it is true, but it is said he committed suicide. And do we know what is happening now? Yes, that was the case. So, there is an "atom" in the consciousness of the master meant for something good. I may have something very good in my hand, but it is a knife. I intend it for good, and I give it to another's hand, and then I die. Now you do not know how that person will use the knife, and that will create karma for them. Therefore, before you give your word, your instructions, or anything at all—everything—you must carefully impart it to your successors. And who is your successor? Your children or your disciple. Sometimes you do everything, but still your child will not follow you. Like King Kaṁsa. Kans's father was also a king, and the kingship was there, but his son, Kans, was like a rākṣasa. He was Krishna's uncle, and Krishna took incarnation because of Kaṁsa to destroy him. How much did Krishna have to suffer? How much did Krishna's mother suffer? Krishna's father suffered. That mother, how much she suffered, you know? This was all counted, each and every step. Then Krishna came. So Kans said to his father, because some friends told him, "You are like a king; your father is just like some holy saint. You are the best as a king." He returned from battle and went directly to his father. He said, "Father, give me the crown, or should I take it?" He was ready to kill his father to take the kingship. People like this exist nowadays. Children, only 20, 25, or 30 years old, tell their parents, "Please sign all property over to my name. It is mine. You gave me birth, that's all, but now it's my property. I will do as I like." You know how many elderly people are suffering in this Kali Yuga. A son may want to do good for his parents, but his wife intervenes and says, "I am your parents now." This poor boy is caught between both sides. He loves her and will go that way, but he also loves his parents. So where is he? You know these boys, these men, sitting there. It is not easy for the man sitting on the staircase, on the steps. Or perhaps there is a girl. The boy says to the girl, "Either go there or here." She says, "I left my house. I left my parents. I gave you my whole self. And now you tell me, 'Go out'? Where will I go?" Emotionally, inwardly, you do not know what this means: a girl newly married, and the boy says, "I don't like you, go away." This situation exists. At other times, a girl marries into a house and is such a holy soul that the entire household and families of that place become prosperous, happy, joyful, and filled with light. The girl who brings this we call a Lakṣmī. Yes. Lakṣmī is faithful. Lakṣmī does not wander left and right. There are many Lakṣmīs sitting here. I sometimes see in meditation what they are doing. I gave the name Lakshmi, but still she did not understand. So you are all women, and women, you are all Lakṣmīs. Lakṣmī does not mean just money. Lakṣmī means happiness, joy, spirituality, peace, harmony, love—everything. The boy who marries her becomes so happy and elevates the whole family. Similarly, for a disciple, the master will say, "My tapasyā, my sādhanā, is now complete." And that disciple will say, "My life is now the last life of this creation. I am in mokṣa, in the divine." So, you have both sides. It does not matter if you marry or do not marry; nobody forces you. But do not hang somewhere in between, or you will become paichen, just hanging there. This is how we speak of the chakras. There are different chakras in the body, and within our body reside devas. Not only your soul, but within every atom of you, there are billions of divine souls again, all human. Just understand what is within you. Within you is the ocean of immortality. Within you is the fountain of joy. Within you is immortality and peace. The seed of this is in the navel. And there, in your navel, is the heart of the mother. The mother feels more pain than the father. Of course, the father will also cry when you die. But the mother feels that pain in her womb at that moment, the pain of her child's death. We are humans; we should understand this.