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My dear sisters, brothers, and yogīs around the whole world, engaged in yoga and daily life, I wish you all good health and that your yoga practice continues, so you may have a very healthy life. I wish you all the best. Let us go further and speak something. Hari Om. Yesterday we discussed the Brāhmaṇīs, and we were talking more about this. Now, from this Brāhmaṇī, Prāṇāyāmi, which is definitely about balancing Iḍā, Piṅgalā, and Suṣumnā. But the first is Vajranāḍī. From it, the sprout comes out, balancing our whole body. It is like a tree. First, there are the roots. There are different kinds of roots for different trees; you all know this, but I am just telling. Here in the hills, the little mountains, we see very nice green trees. Some change their leaves, and some are green day and night. It is good, but when a strong wind comes, if the roots are only on the earth and not deeper, the tree will fall down. But there are other trees—for example, the banyan trees and peepal trees, and many others. In countries all over the world, there are some trees that are very big; four or five people must hold together the trunk. Their roots go deeper and deeper and grow stronger. There is not just one root; it is like the hair on our body. All the roots go deeper and deeper over many, many months. In countries where it is very hot and there is little water, the roots go deeper and deeper in search of it. I have experience with this. Of course, many of you do as well. In Barīkhāṭu, there is a very nice, big banyan tree. Mahāprabhujī was mostly living there in Barīkhāṭu. Sometimes he came to Dhunī, Dhūnā, but mostly he was living there, down from the hill. There was a very nice banyan tree and a little nice house. People came for satsaṅg under this beautiful banyan tree. Mahāprabhujī would sit there and write the bhajans for his books. Holī Gurujī told me a few times, and others also told, that Mahāprabhujī would recite the first line of a bhajan. Then Mahāprabhujī would say to Holī Gurujī, "Maheśvarānandjī, Mādhavānandjī." Sometimes Gurujī said "Mādhav" or "Mādhavānand," and sometimes "Mādhavānandajī Mahārāj." So Mahāprabhujī would say, "Write the first line," and then say, "Now make it a bhajan further." Gurujī said, "But Gurujī, you are writing, Mahāprabhujī. I don’t know what I should write. I will do it differently, and you will say it is wrong, then you will be angry with me." That is called the disciple’s and guru’s play. Enjoy it. The disciples would say to the Guru, "Within his brain or in his body, how much knowledge is inside, or this power or energy?" And Mahāprabhujī said, "Mādhavānand, this paper, this is the bhajan. Now write it quickly; after, we will eat." Then Gurujī would write. Gurudev said that Mahāprabhujī said, and Mādhavānand said, "I will do it quickly." Gurujī said "quickly," so I will do it quickly. But it is like this: there is a being called Vidhātā. Vidhātā is the holy mother in heaven. When anyone is to be born—we are talking about humans—when the child is in the mother’s body, in her womb, and then after nine months the little child is ready to come out from the mother’s womb, then some doctor or someone comes to help. At that time, Vidhātā comes and she will write the destiny. Yes, as long as you were playing in your mother’s womb, it was one thing. But now, when you begin to come out, she says, "What is your destiny now? Will you come comfortably, or will there be more problems?" You come out, the child is cleaned, and the child begins to cry a little bit. At that time, the child and mother are still connected from the navel. The person who comes to assist the birth will cut the string from the navel. At that moment, now your destiny is set. The mother will help with everything, giving this and that. But what will your life be further? Destiny—how is your destiny? If there are twin children, and both are coming out, their destinies are different. We should know when the twin children are coming, but the destiny of both will be different. Parents can try, and grandparents will also help, but how and what will they experience in life? There is a very nice story. You know, you have heard about Rāvaṇa. You know Rāvaṇa? Yes. That king Rāvaṇa—if they said king, he was a very great person. Only one thing led to his destruction. Otherwise, he was very learned, everything. But he had anger, that kind of anger and fighting, and what we call ego. No one could fight with him. We have what we call the different kinds of constellations—not constellations, they are like in the other world, not in this world, and they are also counted with the constellations. So he was always present in all the constellations. And Rāvaṇa said to them, "Stay for me." He said to all the planets, "Stay for me." All the planets were trembling when he came there. But he could not overcome Śiva. Śiva can do anything; without Him, Rāvaṇa could do nothing. Not sunset or anything like that. So Rāvaṇa was sitting there, and Vidhātā came. Vidhātā was coming to Rāvaṇa’s palace. No one can see her because they are astral, but Rāvaṇa knew. Rāvaṇa said, "Who are you? Without my permission? Where are you going?" She said, "I am going to your palace; your wife is giving birth." "What will you do there?" She said, "I am Vidhātā, and I will write the destiny. What will be your child's destiny?" "Okay, you will write?" "Yes." "Okay, go. But when you come, I tell you, write well for my daughter, my child. Tell me, otherwise I will just take you under my feet." She said, "I will write not from my brain and heart. What is her destiny? That will be written only by my pencil. Give me the pencil," she said. "Destiny is in this pencil. I can only hold this, and it will write what comes out. Everyone, you see. You have the destiny when..." We write a signature, or this and that. This is very powerful, very powerful when it is written and set. It is a power ever so well. He said, "Come quickly." She said, "It is her destiny. It will be quickly, or it can take the whole day." And so Rāvaṇa’s daughter was born. She wrote everything and was going back. Rāvaṇa said, "Yes, what is there, child?" "It is a girl, your daughter." "My daughter? Very good. What did you write?" "There is a penny for my child, daughter." He said it’s very nice. "She’s beautiful, very good, but she cannot walk properly. She’s like walking like nothing. Second, your daughter’s husband will be someone who is working in the streets. And it’s not a proper body. A little black, a little white, and like this. And he does not walk properly, and a few other things. Your daughter is good, beautiful, but her destiny is different. My daughter marries such a person who is working in the street. Their children... and his legs are like this, hands are like this." He said, "It is destiny." "I tell you," he said. "You can go. I will keep you in my eyes. My daughter’s marriage will be with the king’s children." And then I will tell you with Haṭha, "Why did you write like that?" She said, "It is her destiny," and she went. "I will call you." She said, "Yes, I will come." That is the destiny of all of you. All of us are sitting in my lectures, wherever you are, in different parts of the countries, the world. Yesterday, the day before yesterday, I was talking that we have many things, but another one is destiny. You said you are a doctor, you are professors, you are workers, you are this, that. About 20 years. And always they said, "Marry after 25 years, not before." Until that, do all meditation or anything, or good things, studying, etc., and enjoy time with your mothers and fathers, and like this. If you marry just under 15 years or 18 years or 20 years, they are suffering, both men and boys and girls. There are other things which I don’t want to tell all. So now his daughter is grown; she was about twenty-five. And of course, Rāvaṇa’s daughter—my God—everything, a beautiful girl. Now he is sending people to kings. "Where are the kings? Are they anywhere in the world? But strong, with strong and very process and everything. Look at the girls, the boy, how it is." So, like that, from kings, bring their son for marrying my sister—daughter, sorry. So people were going to many, many countries, far distant, across the ocean, because Sri Lanka—it was Sri Lanka—they came, but it was not good. They always brought some nice child, my man—or boy, sorry. And that girl said, "No, I don’t like this." And he said, "Okay, my daughter doesn’t want, and I don’t want also. But go, bring, bring. It’s the right time for my daughter." One day they were searching and searching. There was some child who was not physically good, and these sweepers took his child and put it in a box. They put it in the ocean. A little child was born, and it was going through the water, slowly, slowly going. It comes to the other shore. On that shore, there was one king. The king and queen were swimming in the ocean, on the beach. They see there is one nice wooden box, grass down, then some cloth, and good air and everything. He put some milk in the mouth of the bottle, and it became very big, this box. So the king said, "Oh, there is something; it is mine." The queen said, "The box is yours, but what is inside is mine." She said, "Yes, Queen." And they opened it to find the little child. They had no children; they could not get children. So they took this child and were so happy they brought him. After slowly, slowly, they see he is not good; he is handicapped in many, many things. One hand like this, one leg like that, walking like that, you know. But the great king took him as his son. So he sent other messengers. Nowhere was good, but this one was found. And they said, "Whatever we bring, they don’t like." So there was another king. They said, "Can you? Your son wants to be married?" He said, "But who? I’m a king, also the king’s child." So, it is in Sri Lanka. Who is there in Sri Lanka? Who is there? Rāvaṇa. He said, "Oh, for Rāvaṇa. Of course, we will bring it." So they brought the child with a nice chariot and horses and many people, and said that the bride—the man you want to marry—your wife said, "I want to see." They said, "No, otherwise they will go back." And he said, "Okay, no problem. How is Godot, great king?" and this and that. The next day, they made all kinds of pūjās and so on, and this girl was there. All these marriages they do after sunset, so that all can come. But it is said with kings, all cannot come. Only that girl, the girl’s parents, and two or three men. That’s all, and they will not come at all. That young man, he and three or four other people. And he will not work. He will not have a job walking. He wants to sit in his chair. And he marries in the ceremonies. The ceremony did it; it was a marriage, everything. Then the daughter, the girl, went to her palace, and they said, "Tomorrow morning, seven o’clock," this boy will come. He came also, his father’s daughter’s father, and this lady, the girl, was sitting there nicely. They opened the covering, and he was half black and half like this. They discovered the new husband, and it turned out that he was all wrinkled. His head was like this, one hand was like that. They said, "What is this? This is my prince, and she is a princess, married." Then Rāvaṇa called Vidhātā. He said, "I told you, the destiny of your daughter is like that. I told you. So, look, how is your prince marrying?" So, he said, destiny is very clear. It is like where you throw the stone, it will go there where it should go. Similarly, it is all that we are doing, our destiny. And so, when a child, there are two twins, but both have different karma; there is teṇī. It doesn’t matter how far we will do good, but after, it will come back. So similarly, there is a tree, like a banyan tree or big trees, many, many different kinds of trees. Their roots are their destiny, very dry, no water. As much as it is dry and no water there, the roots of the tree, they are blind, but they are going searching, "Where is the water?" So that one banyan tree in Barīkhāṭu, where Mahāprabhujī was there—Mahāprabhujī was living mostly here. Now we made a big house, three floors, and three floors in my bathroom. And what happens now? Very thin, little like a hair, but going where there is humidity... yes. And it came to the pump of the water to the toilet. And what? There is a thing, yeah, in the toilet. Yeah, and there, when you get water, it’s very like one hair. Then it begins to become bigger and bigger to catch all water and goes through. Or it goes deep: one, two, three, four meters, six meters, five meters deep. About two months ago, I think, or one and a half months, Chandrapurī, who is in the Barīkhāṭu Āśrama taking care—I was not one year there in that room—and then he saw what is inside, like hair coming out. So we had to cut that from far down and put again new, because the engineers, they were not good, so not to engineer like our Vasant. That’s why our Vasant, he wants like Yogesh, two, three layers of it. So but this is that. That is the root of everything. And the root is, for example, your families, from which is the root of your family, and that you should have. If you push out, then it will go differently. Therefore, everyone is good, all is good, but a bush is a bush, and a banyan is a banyan. An elephant is an elephant, and a little mouse, there is a difference, my dear. Similarly, this is the standing of persons going in this direction. But there is, if the real Guru is there, that Guru will give you what to do. So, it is said, the reiki makes this pencil and our hands. There is destiny, but the Guru can change it. That is my question in my life. You can’t imagine how my destiny came. So, how is it going? Tomorrow, we will continue. So Vajranāḍī and Brahmrī Prāṇāyāma, and there is something more, and that is called Prāṇa. Vajranāḍī, Vajranāḍī roots are going through the whole earth, and the trunk of the tree is that Vajranāḍī, the spine column. And steps are there, like chakras, Kuṇḍalinī, and how it’s going again. But it’s still said that these roots are coming from down up to the brain. And so it is said in the Bhagavad Gītā, in the 15th chapter, very first it is said so. It is the roots that are up and the branches that are down. It means that all the nerves are coming into the body. Then here, read in the Bhagavad Gītā: Namaḥ Śivāya, Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Har Har Bholē, Namaḥ Śivāya, Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Har Har Bholē. Namaḥ Śivāya, Oṁ Namaḥ Śivāya. Namaḥ Śivāya, Oṁ Namaḥ Śivāya. Har Har Bholē, Namaḥ Śivāya. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai. Devādhideva, Deveśvara Mahādeva Kī Jai. Satguru Svāmī Mādhavānandjī Bhagavān Kī Jai. Alak Purīṣa Mahādeva Kī Jai. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Oṁ.