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All subjects we discuss ultimately converge to a single point. Whatever we try to understand leads to one essence. Let us take God as an example. We concentrate on God, yet there are different kinds of God; "každý má svého Boha" (everyone has their own God). I often speak of this using the analogy of rain. Drops of water fall separately, then come together, and finally enter the ocean. From that ocean, they rise again into the clouds. So, what is this? We speak of many different masters, gurus, and gods—they are different people, yet each is also one person. Whether he or she, spiritual or not, they all will come together and enter the ocean. Then what is the question? Should we work very hard to come to God? What of one who doesn't believe in anything? They, too, will come to God, just as every drop enters the ocean. But from that ocean, differentiation arises again. Some clouds form over the ocean, and that water flows back into it. Yet, from that same source, some water may fall in a desert, and a drop lands on dry sand. So why is there division again? One comes quickly, very quickly. It is to understand why that one was so far away and why this one is immediately there again. A Story of the Grinding Stones One saint narrated a story. A person was walking in the street where, every day, people were grinding grain—vegetables, fruits, and different seeds—into flour. There is a technique using two stones. If we want good flour for chapatis, we grind it. That is one of the best ways. The grains we have today are often put into a machine that works very fast. It creates fire and heat inside, which burns the essence away, though the flour may not look black. But the traditional method, grinding by hand, does not generate that inner heat. We grind from right to left, then to right. From the seeds comes the flour for chapatis. One yogī was walking there and crying, "Why is all this ground? Nothing remains." At that time, grinding was mostly done by women. Families and mothers would prepare fruits, vegetables, and everything for food for their children and husbands. In those days, they had very nice yoga exercises; the ladies were very strong and lived long lives. That is not the case anymore. Now we just push a button. So, it is said this one was crying: "Why are all seeds ground?" Then a master, a guru, came and said, "No, no... not all." There are two stones with a hole in each. One stone is placed on top of the other. We put the seeds in the top hole, and they are ground on the stone plate below, becoming chapati flour. The disciple said, "There is nothing that remains. All this dies." The guru explained: "Those who are on the path to God, or to Gurudev, or whatever you wish to call it—holy or divine—are like this." When the lady finished grinding, she lifted the upper stone plate and took everything. But where the central hook is inside, a handful of seeds remain near it. Those seeds stay there, complete, while the others are ground. The disciple asked, "What can you tell me? Why are these seeds complete, and why did all the others become flour?" The guru said it is because they came near the hook, near the central pillar, which is like an iron or wooden shield. He said, "What is this, Gurujī?" The guru explained: "Those who come to the Gurudevs, or your God, or your temples, or your church—where we are at the holy feet of the gods—they will not be ground. The others, the many who do not, become flour. Therefore, don’t cry. Some will be fried or ground. But those who are surrendered to the Gurudev will come to the highest of the gods, or whatever you are calling it." This is very important to understand. Some great yogīs or great saints perceive everything in this way. They see the source of things, what will remain, and what will not. Satsaṅg—those who come to the satsaṅg are already there in the satsaṅg, and it does not matter who is who. They will come to the highest supreme. There are many ṛṣis. Another story from the same saint: He was always walking near the street opposite his house, where there was a slaughter of a goat or similar. This yogī was very sad. One day in his meditation, God came and said, "I am so sad. Every day they are slaughtering, so it is sad. The karma—who will bear this? It is their karma, and they will get it back again. But you have done nothing. You see, it is painful, but you have not done it. This is a karma we see, but we have not done." That is very, very important to know. Similarly, what we have in our Gurudev, our Holy Gurujī, Swāmī Madhavānandajī—so many bhajans and books. These bhajans are so beautiful. Gurujī was a holy child from birth. Tomorrow is our holy Gurujī’s anniversary. We remember him fully. Our technology is great; we can see them completely: their dress, their whole body, everything. We can also hear their voice, though we cannot touch. These techniques are like air; they are great. But this technology is for both good and bad purposes. So, all seeds go into the grinder. All will go through. It is said to Bhagavān Rām—not Rām himself, but his name. There are two now: Bhagavān Rām or Holī Gurujī. We had Gurujī; we were able to see everything very good, but now he is not physically there. Yet we have his vision here. Kṛṣṇa is the name of Kṛṣṇa, Jesus is the name of Jesus, the Holy Mother is the name of that Holy Mother. It is said that on the name you should not give this a pit spot, and therefore we all have our name. We should keep our name; otherwise, you are lost. When there is no name, nobody will say, "Who is there? Go out." Now, our name is established, but there is another step, a higher one. In this time, they may not accept just your name. They ask for your passport. Then they might say, "Yes, but again, Satan... maybe this is not you." With all this technology, how do we proceed? Then we come back to our thumb. Whenever you have to do anything—making a house, giving or taking—we must have a step. The name is many: every Rāma, there are some Kṛṣṇa, they were in Jesus. So which one is that? Then, please give your finger. When you go to America, Australia, Czech Republic, Canada—everywhere, they now identify you with your eyes. For everyone, it is different in our eyes. And also, the thumbprint. Sometimes they ask for all five fingers, or both hands, and mostly they take the left thumb, and then also both. What is the difference? This is not only for humans but for animals and birds as well. Only, we cannot understand that. In that way, our holy Gurujī, from his birth, and his father, who laid his hands on him... Gurujī also said something. From the beginning, he was on the spiritual path. We know from Līlā Amṛt, and how it unfolds. We did not write everything; otherwise, there would be many, many papers. But something is coming inside. Similarly, you also have this within. This is very important. What Holy Gurujī is, is our great, great saint. You cannot imagine. Those who were with Holy Gurujī—many Europeans and others came. Some stayed with Holy Gurujī for two or three years. Holī Gurujī is very lovely and strict. Everything—all saints, everyone. It is not that all will be very humble. So many things happen that we do not tell anyway. We do not need to. For example, Jesus. It is not only that they took Jesus and put him on a cross. There were many different things. What happens is not necessary to tell, but at the same time, he knew. He said to God, "I am not God, I am nothing." But he said, "Only you are, there is no one." Now, in this time, therefore, you are still here. And what I am saying... God said, "I want to have you." But I am suffering. I cannot even... it, you are for me. So, it’s many things. Also, let’s say our parents, our mother, our father, our grand-grandchildren—we remember them. For humans, but also for animals, there is no forgetting. You know that nowadays there are so many highways in the world, and we drive in a car. But there are special crossings for animals—boats, or care for deer crossing, etc. They still exist. Why? Because they are ancestors. It is their path. They were always going that way; they will always go like that. Also, elephants, tigers, lions, and snakes—everyone goes on their path. Similarly, we spiritual people are on our path. So, Holi Guruji is our great, great master. And a master must be strict. When he is a little strict, people run away and think negatively. So if someone says something, that Guruji is not good, then Guruji said, "That’s great, because this spot, now they will get it." Criticizing means that the blackness will go to them. Who is black? Backbiting. There is a problem in the whole world: fighting, creating war, because "he’s my God" and "they’re God." But God said... I am only one God. Everyone is God. That’s all. Only God, only Rāma, only Kṛṣṇa, only Buddha, only Jesus—not Mr. And that’s what we know: that we come together. Nādarūpa Parabrahma. The Sound of the Ocean and Nāda As that nāda sounds in the ocean... Have you ever dived a little under water? Maybe one meter deep? Water is deeper, but we dive only one meter. Some go three meters, some try four. Some have oxygen, different from going down naturally. When you dive in, you listen to the sound. It’s a beautiful sound. As deep as you go into the ocean, it is a very light sound. There is a nāda. This nāda is that which we discussed yesterday. This is nāda rūpa. You will see that everywhere we have a pūjā temple or altar, we place it there. And when this is blood, it is holiness, good, everything. So this sound—I was speaking of it yesterday, and I will still play it. Again, I will make the sound of the gong. Okay. Deep Narmada Gwan Kī Je. This sound today, what we are doing, is going to Mahāprabhujī’s, Holy Gurujī’s, Holy Gurujī’s sound of his bhajans. In the whole universe, this vibration of Gurujī is still there. It will be. Yours will be also. You speak, you can, and know in our brain. It is like the ocean. When we put our ears to a shell, we listen; the same sound is the ocean. Yeah, everybody hold it up nicely. That’s right, and that’s why there is also Brahmari meditation that we will come to. I have time till the corona will be, said Swamiji. Now is enough. So we have to learn this in our yoga, in daily life, and also in our hidden powers in humans: chakras and kuṇḍalinī, nāda in the whole body, everywhere. We are completely full of resonance, beautiful. And when it goes, then slowly, slowly, like a plastic balloon with a slow opening, the air slowly goes out. That rubber balloon becomes empty and falls to the earth because it is material from the earth. But the air that is not for the earth goes higher, and through that, to higher realms. Whatever distraction is on the street or where we are going, it will go in that direction. So it will go and it will come. The earth and the ocean will also be going up, because in the whole cosmos, there is a certain energy coming up. So, Nādarūpa Parabrahma. And we will do meditation. You know, there are two or three techniques about this. Next time, maybe tomorrow. But learn that sound. I will tell you this, but only one thing I can tell you: with one hand we cannot make sound. If we try, then it’s negative, yes? But if it’s like this... Jesus simply said, this is also a little bit better than this. But that is not the truth. It should not be; both hands make the sound. One hand, not. And if one makes, then it will be painful only for one hand, whether you do it on the wall or on trees or anything. So there are many sounds that we will explore further. Today is satsaṅg. And this is the sound, Nāda, for all our bhaktas around the whole world, and for those who will listen. All this sound is the sound of Bhagavān Swami Mādhava and Jīva Bhagavān. So, the sound will be that we are. On the waves of this tilt, Guruji is everywhere. Also, if your mother died, your father died, your brother died, your sister died, your husband died, your wife died—anything, they also have resonance. When I talk, if you like my words, then you are very happy and you respond. How? I have nobody here who can say like this, because I am only alone due to Corona, but it is like this: when something is good and you make the sound, it affects the whole universe. When someone speaks something good and tells a good word, but everyone is just sitting like this, it means they are like dead bodies. Only one person is talking, and all are in dead bodies. Therefore, how can we... Yes, that sound. And why is this sound there? Because you spoke some good words. Maybe a joke, but through the joke, they made you open. Some people were sleeping, and everybody was saying, "He also wakes," and he wakes also like this. So one should not sit like a dead person. You know, this is a dead stone, this door, yeah? Is it dead? But inside is sound. So if you are sitting only like this... But if you learn and concentrate on something—that’s why speakers sometimes make a little joke. So, everybody, wake up and everybody respond. That’s it. In this hall where I am, the hall is empty, so nobody can clap. When the hall is full, then they are sitting only like this. But someone—yes, my children, all of them—they make nice sounds. They are more awakened children. So wherever you are going, everybody around the whole world... When your father and mother are at home and you come, and the father makes some joke, the children will say, "Ha, ha... yeah, yeah, yeah." That’s it. So don’t be a dead body. A dead body is either in the earth, on the fire, or in the animals. That’s it. Let’s come. Namah Śivāya Om Namah Śivāya Namah Śivāya Om Namah Śivāya Har Har Bholi Namah Śivāya Har Har Bholi Namah Śivāya Namah Śivāya Om Namah Śivāya Namah Śivāya Om Namah Śivāya. What a wonderful... There are many bhajans. A song can be... The language, so this resonance—what it will be today, today, tomorrow... Āradhī Bhagavān, Śrī Madhvanānjī Bhagavān, Onkī jo nāḍī jo he, vo nāḍī, se nāḍī... And you know, when Guruji’s bhajan, you know what voice is Guruji’s. When Gurujī taught me to sing bhajans, I was so shy. Gurujī said, "Sing." But I didn’t dare to sing something about Gurujī. Gurujī is there; I cannot do anything. Guruji said, "I will send you how to sing." I said, when you are not here, Gurujī, I will sing. I am so humble and very devoted to the Gurujī very much. So, everybody, those who are sitting, sit down straight, and we will listen to the sound of Bhagavān Śrī Madhavānandajī Mahārāj. So, all of you who are listening, sit down straight and listen to the sound of Bhagavān Mahārāj, Mādhavānandajī. Devpurī samādeva kī je, Satya sanātana dharma kī je, Śyāvara Rāma Candra Bhagavān kī je. Om.