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Om, through this number: nābhi, anāhat, viśuddhi, ājñā, bindu, and sahasrā. This means we will be in the real prāṇa, from which arises what we often call yoga nidrā. Yesterday, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī was explaining to us through this sādhanā, yoga nidrā ke dvārā—through yoga nidrā. We have also learned this from the holy book of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī. It is a great holy book where he tried to explain it. It is not easy for those who have no guru kṛpā, who have no guru, and who are merely looking in books. Yes, there is knowledge there, but it is not for them, because we have our paramparā—the ṛṣis, the guru. Those who think they know everything and do not need their master possess what is called dry knowledge, very dry. But those who have the guru's grace experience a fullness of nectar. That nectar comes from the bindu, flowing from the bindu into the nāḍīs, iḍā and piṅgalā, entering from that nāḍī which originates in the bindu. Thus, the left nostril, right nostril, and center nostril. When we enter our sādhanā, it is not that we wish to enter there. But if there is no door, no window, you remain blocked. Like in Judaism, they search for water through their forehead, through a wall or a rock. On the other side is the water, but there is a rock they cannot penetrate. They have very divine, holy thoughts; they are very great. They perform their prasādanās there. But they want to go through the rock. When there is the sound of everyone knocking with their forehead, they hear the sound of the water and wait for it to be given. But that is not what Guru Kṛpā is. It is not there. Of course, every religion has its path; they are very humble and believe in that form as God. Similarly, there is Jesus, but there is no further; there is only one shepherd. Jesus walked with the shepherds and the goats, carrying his stick. Now in Christianity, Jesus is gone, but they call upon the Holy Father. Some Christians call him the Holy Pope. In other countries, they do not call him father, but what is there in the correct government is part of Yugoslavia, not the Pope. That name will come when you go to that side. So, there is also what is called the Patriarch. They felt this, they believed that, but still it is there. In Sanātana Dharma, many see God, and there are two kinds of God. From one to the other, these are the incarnations from time to time. But it is the same; they come every day. One comes after the other in time. The sannyāsīs or yogīs—what we call them—are they called God? Of course, some are just trying, but there are real ones. When we go inside, then we have what we call the living God. That living God is in this earth, which is what we call the holy sense. Nitya and nimit: nitya is eternal, and nimit comes from time to time. The eternal one forever takes care of all creatures. They do not kill any animals; they are great. That is like the Śabta Ṛṣis, and there are many other ṛṣis coming through. So, that is the nābhi. It is very important, our navel, and everything is there. It is like a tiny seed, but it spreads and grows, giving rise to everything: the flowers, leaves, branches, fruits, roots, trunk—everything comes. But only the first is the only one, and that one is just like a tiny needle, a very fine needle that a doctor uses for the eyes, and we do not feel it. That is the jīvā. The jīvā is like a drop of water. This is the jīva, and below is the ocean. When this drop comes down, it becomes the ocean. Then all are one, but it is not a dry oneness. We become one from the seven oceans. In that, we become one in the form of water and sky. That is it. But in the same drop, what we have in the ocean, the jīva is still there. There are many, many jīvas, more than on the earth, and so the water itself is jīva. Jīva, we call the water. It is said: where there is water, there is God. That is the Buddha jīva. Water is the jīva; jīva means the life they are living. First, it goes from the navel, and then there are also the lower chakras and higher chakras. It goes further. According to that research, they were giving twenty... of twenty-two, fifty, twenty, fifty, of fifty-two—the fifty-two alphabet letters. This in the human body we can feel. But it is... they, even our Greek... so they are indicating God. They are not Greek; our Greek means the life living. So we are from our country; we are citizens of India; you are citizens of Germany, Austria, etc. In a similar way, everywhere we have this, that we should come to that. Therefore, the prāṇa—whenever we speak, the first thing we speak touches our navel. Our navel: we talk, we walk, we eat, we drink, we walk. First, there is pressure in this part. So, let's say, touch your navel. So, yes, why? You? Tū? Pānī? Chalo? Hau? Nahī? All the time it is here, praise the Lord. So it means, wo ātmā, wo jīvātmā, wo yahā par hai, yahā nahīṁ hai. And not in the heart. The heart is there for balancing, but it is exactly there. It is said that doctors can take a heart out and give a new heart, but the nābhi they cannot take out. When it is gone, the life form is finished. That is a very, very powerful point, and therefore we said that this alphabet... but we should not move also. We know that, but we do not know. Therefore it is said, "Alphabet, I'm like then to one blackboard we're writing: 'Na bhi nahī muvegi.' A, A, O, O,... M." Up to the sahasrāra chakra: bindu, anāhat, viśuddhi, ājñā, bindu, and sahasrāra. That is the real chanting of Aum. But we do only three: akār, ukār, and makār. There is akār, ukār, and makār in our holy book of Śrī Dīp Nārāyaṇ Mahāprabhujī. There, what holy Gurujī is writing: "Akar, ukar, makar," there, eras, these are the sounds. That is a sound, and that is a vibration. Between sound and vibration, there is a difference in our body. That is the right oṃ uccāraṇa. Come on, everybody, bolo. It happens automatically; that's why we have made it as Oṁ. Our ṛṣis have made it as Oṁ and made our mathematics completely the best. Oṁ. But it has come from our vocal cords. Na, Ṣeṇat, Do, Jo, Tīn, Akār, Ukār, Mukār—all three are from here. After that, Bindu. So Bindu is that nectar which comes from there through this. So what is that? There is a hole, and there is a hole. So from the nābhi, when prāṇa goes, then it will go from here. Prāṇa, it is not that prāṇa will come and say "Wow" and come out of the mouth. But when the jīvā goes, and that jīvā comes from nābhi, and when that jīvā goes, our tāl is bindu. No, it is not Sahasrāra; it is Brahmā. When it goes from here, it goes back to the place of Sahasrāra. Sahasrāra means that so many radiances there become one; you do not know. Then it comes down to the number of eyes, two ears, two nostrils, the mouth, and the two, the urine—these are the nine. The one who has nine, the one who goes ahead of him, the Sahasrāra, he goes from here. Then you understand what yogic nidrā is. Then you will get yogī janakī, yogī nidrā, vīralā śāntā jañjanī. Otherwise, sit down, relax, go to the stairs, feel your heart, and feel your breath. Yes, but you are not. That's why he is a yogī. He is Satguru Dev. He is the guru of the tradition. Otherwise, he doesn't have any guru; he became a guru himself. And he keeps doing it. After that, nothing happens. That's it. So in this, there is more coming knowledge. Today, we have one of our disciples, my disciple. He learned Sanskrit and is now a professor. Very nice. He will speak about the Śabta Ṛṣis and Ṛṣis: what are Ṛṣis, where are they now, and how we are connected with them. He speaks mostly Sanskrit, but he will do English also. So he will tell his name and where he is from, and so on. Dīp Nārāyaṇa Bhagavān kī Jai. Dīp Nārāyaṇa Bhagavān kī Jai. Devādhideva Deveśvara Mahādeva kī, Hindu Dharma Samrāṭ Śrī Mādhavakṛṣṇa Bhagavān kī, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsasvāmī Śrī Māheśvarānanda Sadgurudeva Bhagavān kī, hiraṇyamayena pātreṇa satyasya apihitam mukhaṁ tattvaṁ poṣan. Na pavrunu Satyadharmaya dṛṣṭaye Sadāśiva samārambham Śaṅkarācārya madhyamam Asmadācārya paryantam Vande Vandeya guru paramparām. Salutations to the holy feet of our Gurudev. Salutations to the cosmic light and salutations to every soul in the whole world. As our Gurudev ordered me to tell about the seven ṛṣis: there are seven ṛṣis: Viśvāmitra, Jamadagni, Bharadvāja, Gautama, Atri, Vasiṣṭha, Kaśyapa. These are the seven ṛṣis. First of all, what is a ṛṣi? What are we thinking? That ṛṣi is in the Indian Vedic culture, but what is a ṛṣi? In the Sanskrit grammar Nighaṇṭu, it is told: ṛṣayaḥ mantra draṣṭāraḥ. Ṛṣi means to attract. What are they attracting? Who is attracting the holy mantras? Who is the founder of the holy mantras? Who is the founder and maker of the holy mantras, the holy chandas, the holy lyrics of our Ved, our holy book? So these are... Who made all these things? They are the ṛṣis. Ṛṣi Viśvāmitra—the first ṛṣi is Viśvāmitra. Viśvāmitra was a Kṣatriya king. First of all, he was a king. Then, after becoming king, he thought that the world is nothing; everything is not immortal. So he thought to become a ṛṣi. Bhagavān Brahmā ordered him to be a ṛṣi. So Ṛṣi Viśvāmitra was the Kulaguru of the Raghuvaṁśa. Ṛṣi Vasiṣṭha was also the Guru of the Raghuvaṁśa. After Viśvāmitra Ṛṣi, Jamadagni Ṛṣi. Jamadagni Ṛṣi, Aṅgirā Ṛṣi. Sometimes, in some places, they say that Jamadagni Ṛṣi and Aṅgirā Ṛṣi were the same, but in Vedic culture they are saying Jamadagni Ṛṣi. Aṅgirā Ṛṣi—they are different, also told in the Ṛg Veda Prathama Maṇḍala, the first lesson of the Ṛg Veda: dharam viśvadah paribhorase saideve śugachate chitras śravastama devodeve virāgamat jatangadaśukhetam dhiyavayam namo bharanta emasi rajantamādharanam cha gopā amṛta supa yanobhava sachasvanah svastaye. About the Aṅgirā Ṛṣi, there is told in the first book of the whole world, the Ṛg Veda, in the first lesson, that the Aṅgirā Ṛṣi came through Brahmā, and after Brahmā to Agni, and after Agni he came in the form of the Aṅgirā Ṛṣi. After the Aṅgirā Ṛṣi, Viśvāmitra, Jamadagni Ṛṣi—so Jamadagni Ṛṣi was a holy sage. He had a son; his name was God Parśurāma, who removed twenty-one times Kṣatriya kings from all over the world. So he was Parśurāma. There is also a story: Jamadagni and his wife was Reṇukā. Once, Jamadagni wanted to know how his son was applying his orders or not. So once he ordered his son, whose name was Parśurāma: "Oh son, you are applying all my orders." He said, "Yes, I am applying all orders." "So cut your mother’s head." He said, "What, father? What are you telling me? What are you ordering me, father?" He said, "No, I am ordering that you do that." And as he ordered, the same thing he did. He cut his mother’s head, and at that time, Jamadagni Ṛṣi knew that his son is also a great sage. Bhagavān Pārśurāma was a great sage because he was also the son of the great sage Jamadagni. After that, Pārśurāma was known as the king of kings. After the holy Jamadagni Ṛṣi, Viśvāmitra, Jamadagni, Bharadvāja Ṛṣi. Bharadvāja Ṛṣi was also a holy sage of the Vedic culture. He wrote many lyrics, many chandas, and many mantras, because it is told: ṛṣayaḥ mantra dṛṣṭāraḥ—who is the mantra dṛṣṭā, meaning the founder of the mantras; they are the ṛṣis. Bharadvāja Ṛṣi founded many mantras, many chandas: Gāyatrī, Uṣṇik, Anuṣṭup, Paṅkti, Triṣṭup, Jagatī. Chandāḥ: Gāyatrī Chanda, Gāyatrī lyrics. Who founded? By the Bharadvāja Ṛṣi, using Chanda, Anuṣṭup Chanda, Anuṣṭup Lyric, Bṛhatī Lyric, Paṅkti Lyric. Iti śabda: seven lyrics are founded by our Bharadvāja Ṛṣi. Viśvāmitra, Bharadvāja, Gautama. Gautama Ṛṣi was the holy sage. He was also among the seven ṛṣis. In Vedic culture, Bharadvāja Ṛṣi—he is from... somebody says he was in Nasik. Some writers say he was living in the Himalayas. We all know that all the ṛṣis, as our Gurudev says—he always says what is in our body is also in the cosmic world. Like, we have seven chakras in our body; we also have seven ṛṣis even in our body. So, the same type: seven ṛṣis, seven chakras, seven chandas founded by the seven ṛṣis, we can also say. Viśvāmitra founded Gāyatrī chanda, Jamadagni founded Uṣṇik chanda—so like this, all the situation is going. So Viśvāmitra, Jamadagni, Bharadvāja, Gautama, Atri ṛṣi. Atri ṛṣi was also a holy sage among the seven ṛṣis, the seven sages. Atri ṛṣi, who is three, who is the trinity? Who made the trinity? Brahmā, Viṣṇu, Maheśa. He is Atri, so Atri. Atri Ṛṣi’s wife was Anasūyā. There is a very interesting thing about Anasūyā Mātā. Anasūyā once, Mātā Anasūyā, wished that she wanted all the trinity—Brahmā, Viṣṇu, Maheśa—as her child. They should be her child, as Anasūyā Mātā said. At that time, all three deities—deities, not three devas—the three devas, Brahmā, Viṣṇu, Maheśa, came in the form of a small child because this was her boon, that they should be my child. So the devas came as a child: Brahmā, Viṣṇu, and Maheśa, so she was feeding them. Once, what happened? All the world stopped at one place. Mātā Lakṣmī was very tense. She thought, "What should I do?" Then she went to Mātā Anasūyā. "Oh mother, holy, oh holy mother Anasūyā, I want all our three devas back, otherwise the whole world will be finished. There will not be anything eternal. So what should we do then?" Mātā Anasūyā said, "Okay, it will be," and she gave back to all three devas—Brahmā, Viṣṇu, Maheśa—to Mātā Lakṣmī and the three devīs. So Atri Ṛṣi was that type of Ṛṣi; his wife was also a great sage: Maitreyī, Gārgī, Kātyāyani were also the wives of our Yājñavalkya Ṛṣi. Viśvāmitra, Jamadagni, Bharadvāja, Gautama, Vasiṣṭha. Ṛṣi Vasiṣṭha was a Brāhmaṇa Ṛṣi—all ṛṣis. There is not anything; all ṛṣis were Brahmā. All the ṛṣis were Brahma, whose niṣṭhā was in the Brahma. That is the Brahmanist. Vasiṣṭha Ṛṣi told Bhagavān Rāma to come with him. About the Rāmāyaṇa—this is about the story of the Rāmāyaṇa. Bhagavān Vasiṣṭha told Rāma, Bhagavān Rāma, Bhagavān Lakṣmaṇa, Bhagavān Śatrughna, Bhagavān Bharata—he taught all four brothers. He taught them how to pretend, how to ask for mantras, how to read mantras, how to read the Vedas. So he was also the holy guru of Bhagavān Rāma. So these were the holy ṛṣis. There is also a story about all the seven ṛṣis. There was an Indra. Indra is a post, like there is a post of the collector, like there is a post of the CM, chief minister—same as Indra is the post of heaven. The Indra was very old, and all his good deeds were finished. After finishing all his good deeds, there was a king, King Nahuṣa. King Nahuṣa said, "O holy sages, O holy seven sages: Viśvāmitra, Jamadagni, Bharadvāja, Gautama, Atri, Vasiṣṭha, Kaśyapa, Ṛṣaya, O holy seven sages, I want to become Indra." He wanted to become Indra; he wanted to come to the post of Indra. So what should he do? Because who was the Indra before? He did not have many good deeds, so he was removed from his post of Indra. So Nahuṣa was the next Indra, from the āśīrvād, from the blessings of the seven sages. After getting the post of Indra, Nahuṣa was very bad. He was hearing nothing; there were not good deeds again. Before, who was the Indra? He also did not have good deeds. And this Indra, Nahuṣa, he did not want to have good deeds. So there was a before—who was the Indra? His wife was Śacī. He wanted Śacī as his wife, but all seven ṛṣis made a plan that this is not good, this is not as maryādā. So once, this Nahuṣa said to all seven sages: "Oh sages, I want to go in the greenery, so please take me there. I will sit on the holy rath, and you will take me there." The ṛṣis were old devas, old. When all seven sages were going from there, he told them: "Oh ṛṣi, what are you doing? You are going very slow. Why are you going very slow? Go fast; you are not old." And then he kicked one ṛṣi, and the ṛṣi told him: "Your deeds are finished, so again you can go to your post, and you will be finished." Then he became as a... Patañjali, and he died from this yoni. So there was this type of holy sages, as our Gurudev told. Finally, after chanting one mantra, I will finish my speech, as our Gurudev ordered. Now, with Swami Avtar Purījī, we will chant Gaṇeśa Atharvaśīrṣa from the Gaṇeśa Purāṇa. Sarvaṁ jagad-dhāṁ tattva jāyate. Sarvaṁ jagad-dhāṁ tattva sthaśyati. Sarvaṁ jagad-dhāṁ tva ilayameṣati. Sarvaṁ jagad-dhāṁ tva ipratyeti. Tvaṁ bhūmir āpo nalo nīlo nabhaḥ. Tvaṁ catvāri vāḥ kvadāni. Tvaṁ guṇatraya tīthaḥ. Tvaṁ dhanatraya tīthaḥ. Oṁ Pādrahm Kane Viśvam Yama Deva Pādrahm Paśye Makṣa Vīryajātra Sirāi Raṅge Suṣvāgum Śāstanubhyaṣe Mahādevaitam Yādayo Oṁ Dho Śānti Rāntarikṣagum Śānti Pṛthvī Śānti, Śānti Rūpa, Śānti Raukhalaya, Śānti. Vanaspataya, Śānti Viśvedeva, Śānti Brahma, Śānti Sarvagum, Śānti Sama, Śānti Sama, Śānti Hṛthi, Hari Om, Śānti, Śānti... Do dharm Samrāj Śrī Mādhav Kṛṣṇa Bhagavān Kī Jai, Viśva Guru Mahāmaṇḍaleśvar Paramaṃsarī Svāmī Maheśvar Ānandjī Sadgurudev Bhagavān Kī Jai. Āj ke ānand kī jai.