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Sadāśiva samārambhām śaṅkarācārya madhyamām asmatācārya paryantām vande guru-paramparām. Guru-brahmā, guru-viṣṇu, guru-devo maheśvaraha, guru-sākṣād-parabrahma, tasmai śrī-guruve namaḥ. Mannātha śrī-jagannātha, mad-guru śrī-jagat-guru. Mamātmā sarva-bhūtātmā, tasmai śrī-guruve namaḥ. Salutations to the Cosmic Self, salutations to Śailāpurījī, to the Pīṭha Paramparā. My dear Lord, praṇāms to our beloved Gurudev, His Holiness, Viśiṣṭa Guru Mahāmuḍaleśvara Maheśvarānanda Purījī. Om Namo Nārāyaṇa to all the sannyāsīs, and good morning to all of you who are present here and who are watching through Swāmījī TV. This is our dear Nārāyaṇa Purī, whom I have known since he was born. We went sledding together in childhood. I remember that, and a few days back I was going through pictures of me and Swāmījī on the Alps in the snow, and I saw him, so I remembered we were there. He has some more stories, and he’s now a life coach. He’s a very successful guy, doing well in life, happily married. For me, it’s surprising—he’s young and already married and expecting a kid. So now the stage is his. When I grew up, I always thought, "I hope Swāmījī never gets me to speak here." I was so afraid of it, and now Avatārpuri is doing it to me. It’s funny because I remember, already like 20 years ago or more, when we were in Jordan. At that time, it was still more or less desert, and I was lucky enough to always spend time with Avatārpuri. Umāpurījī was cooking for us, so we always had the best food, like spaghetti and everything. It was amazing, especially compared to what my parents got. I loved it. We always thought about what we could do. One funny thing was when we got a soccer ball and gathered all the swāmīs together—Rāj and Yogeśa and Premānājī—everyone had to come play soccer with us. We played for one to two hours; it was so much fun. Then satsaṅg started, and we went directly to the satsaṅg, so we were there on point. All the swāmīs were late because they had to shower after playing soccer with us. Then they were able to come. It was really very, very good times, with Swāmījī always being around. I still do a lot of sports. I played table tennis for the national team of Austria for ten years, and I got into paddle tennis. It’s like a mixture of tennis and squash, a very fun game. I even got back into tournaments now. It’s so interesting because it relates a little to right now, being with Nirañjana in Anuṣṭhāna. It’s really awesome what he’s telling us. During the games, I get into the mode when it really counts. When people are watching and you’re there, everything is focused on the next ball. It gets tight, and your hand starts to shake because you know now it’s really important. Then your inner voice kicks in and doubts if you are able to do what you want to do, if you’re able to finish the next point. What’s so interesting about it to me is that I now realized even more that it’s okay, what the voice is telling me inside during that point. I guess we all know those situations—when it counts, when you have a presentation, or when doing sports yourself, or when you have to speak because Avatārpuri tells you to speak. Then you’re there, and this inner voice kicks in. We have, according to new studies, approximately 30 to 60,000 thoughts every day. Every thought is more or less like a conversation in your head. Every time the voice tells you something, that would be the goal we’re trying to achieve in Anuṣṭhāna. Sometimes it’s better, sometimes it’s worse. It depends on how much you eat for lunch; it affects you really, really much. In this situation, it’s so interesting that when this voice comes, it’s not so much about what the voice is telling you. It’s more about how the voice is speaking with you. I remember I was with one coaching colleague. We went to a seminar in Germany, and I picked him up in Austria. He came from the USA. We drove in the car to Germany. We came to the German highway—who was there knows there is no speed limit. So we came to the German highway, and I pushed on the gas a little bit more. We were going faster, faster... I looked over to my colleague because I remembered he’s from the US, and even there, on Highway 101 where there is nothing else, people only drive like 90 miles per hour or something. I asked him if it’s okay, since there is no speed limit, if it’s okay that I go on the gas and turn on the volume. He said, "Yes, yes, no problem," without knowing what it really means. So I pushed the gas, and we went to like 180, 190, 200, 210, 220, 230. Then I heard that he was grabbing something—he was grabbing the thing in front of the car just to hold on. Young guy, fun. I was a young guy; I was a little bit... it was like a success for me. So I looked over to him, and he was holding like this and also seeing me. He noticed that I liked it. So he said, "Nārāyaṇa, you know that recently we found out that, um, not dying is the biggest fear." I said, "That’s interesting. Then what is the biggest fear?" And he was like, you know, and he said, "Obviously, to hold on to whatever we have." It was really interesting in this moment because it made so much, so much sense. Also, like in sports, when you’re there and you hold on to the pattern which your inner voice has towards you. And now even in anuṣṭhāna, when I’m doing cakra śodhana or whatever, and I’m repeating the mantra a thousand times every day, the voice has the same pattern, like always. My inner voice has. So I’m repeating the mantra, and then Nirañjana always says—because maybe he can read it in my face or from some other people—and he’s like, "Yeah, and you should enjoy every time you speak the mantra. You should like, love the mantra. It should be like a pūjā. Every mantra you speak, it doesn’t matter if you say it outside or if you say it inside, it should be like with bhakti, with devotion." So that’s what I’m trying to do in the last days all the time: repeat the mantra. You can see it. You can even see it if you look at people. You can see the way the inner voice is talking towards you. If it’s like a conflict discussion all the time, or if it’s a happiness talk. You can see if this voice is hard towards this person, or if it’s soft. You can see if it’s talking very fast, then this person is always stressed out, or if it’s talking slow, then this person is always very relaxed. To me, especially, it makes a lot of difference if this voice is talking softly or harshly towards yourself, whatever it’s saying. Doesn’t it? It doesn’t even matter what it’s saying. It’s just about, is it talking soft or is it talking hard? There is a meditation, also from India, I think it’s called maitrī. It’s just so interesting, where you have to speak with yourself all the time the same way like you would speak with a baby or a little cat. It doesn’t matter what you say; it’s just about in which way is this inner voice changing at that moment? Imagine it. If you talk to yourself like this: "Oh, everyone can do it, just you cannot do it. You will fail whatever you do," it’s so hard to be in a bad mood, although you know what the voice is saying might not be so good. But if you say it with this love, with this joy, with this bhakti, it’s a completely different story. So I thought of also adapting it more, really practicing it in anuṣṭhāna, but then also going out, practicing it with my clients. Especially in sports, in this moment, it doesn’t really matter what you say towards yourself, but that you’re centered within yourself, and that you can change the volume, and that you can change if it’s hard or soft speaking towards yourself. I think that could lead to a lot of good things. And then, if you can speak nice with yourself, you can also much more easily speak softly and speak nice with others. The average three-year-old baby is laughing 400 times per day. Can you imagine that? Like 400 times every day. I will be counting soon; I will really enjoy that. Do you know how much the average grown-up is laughing per day? Any suggestions? Average adults... good things. It’s really like this: we go from being a child, 400 times, to being an adult, 12 times per day. Twelve times—it differentiates a little bit for some people. That’s a lot already. It differentiates a little bit; I think for men it was like around 12 times, and for women it was around 22 times, so they’re a little bit better with this. But you know, there is a trend going down because the only one who’s laughing less must be a dead person. There’s a straight line going down if we don’t do something against it. I think something that we could do would be speaking differently with ourselves. We all do a year of yoga, practicing sādhanā, prayers, mantras. But like this, 30 to 60,000 thoughts every day is affecting us unconsciously much, much more than we can solve in this one or two weeks which we’re there for—some even six weeks. So I thought this could be something which is interesting: having, instead of inner conflict thoughts, having happiness thoughts, having happiness talks. This will be useful in many different cases. I think many different yogīs also said that laughing is the closest to enlightenment. I can totally agree. So, yeah, let’s go from 400 times to 12 times. Let’s go back again a little bit up. That would be something which I think is a lot of benefit for all of us. I can also see that our top, which is on, already bringing this in, making jokes all the time about everything, and I really appreciate it. Yeah, I really appreciate it. You have a joke? I got a question which I can’t find the answer to. So, let’s see if he manages. See, we all are laughing now. So the question is, does time exist? According to the person who asked the question, time does not exist, and even if you are far away, not in touch, the bonds do not deteriorate because of time. Even if you meet that person after ages, still it would be normal if the bond is really strong. And how does time work? Yeah, can you please specify the question for me? What is time? Does time exist? Well, does time exist? Yes and no, I would say. But I don’t know; it’s really hard to find an answer towards that. What I experienced again is that the relationships we have—doesn’t matter if they are towards children, parents, the guru, towards whomever you really love—that these relationships are timeless. For example, if you now close your eyes with me together and you think about someone you really, really love, who is already in the next incarnation, like he’s already not here anymore with this body. If you think about this person now, if you imagine this person right now, please, imagine someone you really love, just not anymore here, then you can directly experience that the relationship towards this person is still alive, that this relationship is timeless. You can feel whatever feelings you have towards this person, like happiness, joy, love. So I would say it’s probably the wrong question. What’s more important is that the things which really matter, that they are timeless for sure, as we all experienced right now. I hope this already satisfies you. It’s actually really fun to answer questions. At the time of making any important decision, are there any steps to be taken so we can decide in the right way? I would say, and that solves all the problems, but he will have some more theoretical answer. Well, I absolutely agree. I think if you really lived in the Mahābhārata, then it already would solve all of this. Something which is maybe a little bit easier to grasp for the mind is that there is—I don’t know if it’s the right word in English—but you have a certain trust in life. In my opinion, as I experienced with myself and a lot of my clients, there are two different kinds of trust in life which people have. I would say there is a small trust, which is like: okay, there is a situation, and if A happens after the situation, I’m very happy because it’s exactly what I wanted. But if B happens after this situation, it’s not what I wanted, so I will be really unhappy. That’s like the way I feel most people, including myself most of the time, are experiencing life. That you are in this small kind of trust: if A happens, everything is good because I worked for it; if B is happening, that’s not good, and it’s affecting me in a really bad way. Then, one doctor—actually, where I attended the seminar—he said that there is also the big trust. He also learned from a lot of yogīs, and he also knows Swāmījī, so I think he refers to that when he’s speaking about that. He said the big kind of trust is that if you have a situation, and it can either happen, situation A or situation B, that the big kind of trust is: "Yes, I work towards situation A, but it doesn’t matter if situation A or situation B will come into place. It will happen for me also." I don’t know, maybe some of you guys listen to Tony Robbins. Sometimes he said that life happens not to you, life happens for you. I feel like this is also like nāhaṁ kartā, but explained a little longer. That this big trust doesn’t—it doesn’t matter if situation A or situation B happens, you can definitely know that it happens for you. And so, with this knowledge, you can approach the decision you have to make maybe a little bit more relaxed, which I know again from sports as well. I also talked with Tattvapuri about it, that in situations that really count, something which is really helping, in my opinion, is prāṇāyāma—so breathing, for example. If you have an important decision, and you like to calm down your nervous system by doing some maybe anuloma viloma or 4-6-8 breathing techniques, which we all have from yoga, and you just do it for like maybe three to five rounds, your nervous system will calm down, and you will definitely have a good step towards the right decision with nāhaṁ kartā in mind—in mind that it doesn’t matter if situation A or B really comes out of this. It will be something which happens to you, which is something which happens not to you but for you, if that makes any sense. What do you think about that? Prayers, or your mantras, can be sung anywhere, anytime, at any frequency. It is about the bhāva. It is about the feeling you carry inside of you. It is not about how loud you are. You can sing it as loud as you want, or as quiet as you want. But if you are living in an apartment complex with neighbors who may not accept the prayers, then you can be as quiet as necessary. It does not need to be shouted out. It is about the feeling and about the bhāva we carry inside. Perfect timing, because the next question Phulpurījī will answer concerns the scriptures. All the Rāmāyaṇa and Mahābhārata, all the examples are not fictional; they are real. They really happened, and that is something from which we can learn. So the next question is: Could you please explain the different colors of the Śivaliṅga—black, white, crystal? Now, our dear Phulpurījī will answer that one more question. Perhaps you have a better answer to this: Are the Rāmāyaṇa and Mahābhārata and all this real, or were they just fictional stories? When the younger brother doesn't know the answers, they rely on the big ones. That is why we have Enjoy! Śrī Deep Nārāyaṇ Bhagavān Kī: Guru Brahmā Guru Viṣṇu Guru Devo Maheśvara Guru Sākṣāt Para Brahma Tasmai Śrī Guruve Namaḥ. Śrī Alak Puruṣa Mahādevakī Śrī Dev Puruṣa Mahādevakī Śrī Dīp Nārāyaṇ Bhagavānakī Hindu Dharma Samrāṭ Mādhavānandjī Bhagavānakī Viśvagurū Mahāmaṇḍaleśvarī Yogīrāj Parampitā Parameśvar Parampūjā Śrī Satgurudevakī Puṇyānand Bhāratījī Mahārājakī, my adoration to Viśvagurujī’s lotus feet. Respected dear brother Swāmī Avatārapurījī Mahārāj, all the divine sannyāsīs, yogīs, and all the spiritual seekers and aspirants, the followers of the divine path, the holy path, the life goal journey. Here, the living light Mahāprabhujī Devpurījī Satsaṅg Foundation is still key in the Czech Republic, and through the webcast, many blessings to all of you as well. Every day is going, the Gaṅgā is flowing from Alaknanda Siddhi Pīṭā Paramparā, and from Viśvagurujī, the Gaṅgā or nectar. There are two types. One Gaṅgā is flowing from the Himālaya, the Gomukh. It means the Gaṅgā is coming from a cow-like form, the place where the Gaṅgā begins its long journey. After the Gaṅgā emerges in Kolkata, at Gaṅgā Sāgar, millions, trillions, billions of people, the bhaktas, bathe in the Gaṅgā and purify themselves, as well as the endless animals, creatures, trees, and plants. All receive the Gaṅgā’s blessing. Similarly, the second is Jñāna Gaṅgā. That is the water Gaṅgā, and this is Jñāna Gaṅgā, which is leading the human from darkness to light, answering the many, many questions, and fulfilling the wishes through the jñāna. The Gaṅgā, and second they call jñāna amṛta. The jñāna amṛta means the nectar of God-knowledge, God-glory knowledge. So today is a great day; it is called Gaṇeśa day. Gaṇeśa is the first worshiped God in the world. Gaṇeśa got the title, this first worshiping title, through Śiva and Pārvatī. And today is also that opportunity that is Gaṇeśa Day. And bhaktas are asking about Śiva’s liṅga colors and also similar questions came: "Was the Mahābhārata real? Was the Rāmāyaṇa real or not, or is this imagination? Humans create and tell others." So, it is their great opportunity to be shared with you. First, I like to start with Gaṇeśa, the beginning, the worshiping god. Let us call one mantra worshiping Gaṇeśa. If you know, you can chant with me, or if you do not have practice, you can just listen. You will get the explanation and the meanings. Gajānanam Bhūtagaṇādi Sevitam Kapittha Jambū Phalachāru Bhakṣaṇam Umasutaṁ Śoka Vināśa Kāraṇam Namāmi Vighneśvara Pāda Paṅkajam Gaj means elephant, ānan means the mouth, the similar word, the mouth. The bhūta means the human; all creatures can be bhūta. Vasudeva, this Kṛṣṇa is also mentioning, "Sarva bhūtā nām hṛideśe tiṣṭhati Arjuna." Ha, this is from my heart, not from the Gītā. Jī, Kṛṣṇa is saying, "Sarva bhūtā nām hṛideśe tiṣṭhati Arjuna." Ha, "I am staying in every and each person or creature’s heart." So, bhūtagaṇādi, all are worshiping Gaṇeśa: kapittha jambū phala cāru bhakṣaṇam. Kapittha jambū, like black... what you call, here we call jamun. Gaṇeśa likes it very much. Umasutam: "Uma" means Mātā Pārvatī, "sutam" means son. They are removing all the disturbance and struggles from life, so good. The questions came. I like to answer your question according to our timetable today. So, why is there a difference? The color of the Śivaliṅgam, but there is a man, why? The worshiping of Śiva. Why not have Śiva statues? Why Śivaliṅgam worshiping? It is given full explanation in the Śiva Purāṇa. The Śiva Purāṇa is his great glory of the Lord Śiva. Why also the Śiva Purāṇa? Śiva means God Śiva himself, and Purāṇa means oldest scripture. Śiva, beginning this worshiping, what was in the beginning? In the world, there was no god, no goddess. In the beginning, Śiva was the creator of Brahmā and Viṣṇu, according to the Śivapurāṇa. And at that time, when they began time, Śiva actually created Viṣṇu and Brahmā. And at that time, Brahmā and Viṣṇu both had confusion between them. Śiva was... Brahmā was mentioning to Viṣṇu that, "I create you," and Viṣṇu was saying, "Brahmā, I create you." So that was conflict, and to solve the conflict, that is Nirakara Brahma Svarūpa. He was not informed, but at that time, that Jyotirliṅga, it was called Śivaliṅga. But after came name, beginning name was the Jyotirliṅga. Jyoti means the flame. And the Jyotirliṅga, the fire-like symbol, like a kind of pillar, is fire appearing. Pillar fire is endless, up and down, and from there, the sound came: "Brahmā, Viṣṇu, both of you, what are you talking? That you first came, or you first came? Both of you, this is each other’s argument is not correct." That time, after this, this Jyotirliṅga... that was when Śiva appeared with form. It is called Ardhanārīśvara, and Ardhanārīśvara is the beginning. Telling both of them that now you will worship the Śivaliṅga, Jyotirliṅga Śivaliṅga. You know that Jyotirliṅga, now how many we have around our India, that what is called, this is Śiva Temple, twelve Jyotirliṅga. You know that last time I was mentioning: Saurāṣṭra Somnātham, Śrīśaila Mallikārjuna, Ujjainīya Mahākālam. Oṁkāram Amaleśvaram Prālaya Vedanātham Sattayāmi Sotteś... Saurāṣṭra Somnātham Śrīśaila Mallikārjuna Ujjainyā Mahākālam Oṁkāram Amaleśvaram Prālaya Vedanātham Dakṣiṇā Bhīma Śaṅkaram Setu Bandhyatu Rāmeśam Nāgeśam Dārukā Vane Vārāṇasyām Tu Viśeṣam Tryambakam Gautamī Taṭe Himālaya Tu Kedāram. Guśmeśa Śivalayai Etāni Jyotirliṅgāni. What say? Jyotirliṅgāni, no, Śivaliṅgam. Jyotirliṅgāni, seven life sins will wash away if we worship the Dvādaśa Jyotirliṅga. According to Śiva Purāṇa, Jyotirliṅga, and this Jyotirliṅga established, some of them by God, like moon, Somnāth. Established by Chandra, the moon, who was in human form, and he came on this Smṛti Loka also. That time, how ancient time, that he established that called Som. Som means moon, Nāth means his God. Also, Nāth is Swami also; we call second name Nāth. And Bhagavān also, "Nāth, hey Dīnā Nāth, oh, you are my God, you are caretaker of me." So, Jyotirliṅga and Śiva gave both of them duty. Viṣṇu, your duty is to meditate. So he was meditating, and after, the water came out from his body from sweating, and have all. The ocean appeared accordingly. Thus, that’s what you put on. And now, from his navel came this lotus, and Brahmā was sitting there. So, this is a story of the jyotirliṅga and the beginning. I want to clarify that beginning, where Brahmā and Viṣṇu, they worship this jyotirliṅga. They make pūjā. At the same time, Viṣṇu and Śiva get happy about their pūjā. So that day, he told, "Now, beginning this day, we will worship as like Śiva Mahāśivarātri." That way, the beginning, the Brahmā and Viṣṇu pūjā day, the Śivarātri is started, so it’s years and years, yugas and yugas constantly. Thousands of people, the Śivarātri where they are celebrating. But the question was, why the color? So this explanation is given in the Śivapurāṇa, that is not. Color, there is color also that is given. That can be black, color can be crystal, and can be... we worship also, like making a Śivaliṅga out of mud. This is called Pārthiva Śivaliṅga. If you go, name is endless, name is... color is also there. And what kind of Śivaliṅga should also be there? Also, given explanation in the Śivapurāṇa, all questions answered. So, this is according to the Śivapurāṇa: the crystal Śivaliṅga and stone. Also, there are some different, different kinds of stone also that can be used. There can be mud there, but in worshiping the proper way, and also in respecting the proper way, color should be there. So this is according to Śiva Purāṇa, and man is Jyotirliṅga. Śivaliṅgam is after worshiping, and why the Śivaliṅgam? They call it because Śiva is without form, beginning. Beginning was cosmic light; that time was not, Śiva have his body. And Śiva is not one; his Ardhanārīśvara, Prakṛti and Puruṣa, both are there in one form. Yourself is also all Ardhanārīśvara. Myself is also all Ardhanārīśvara. Half part you have Śiva-Śakti, and half part, according to the Śiva Purāṇa, you are like a female body. So Ardhanārīśvara, Śiva, according to Śiva Purāṇa, according to other Purāṇas, this is. And second, I want to answer what we can learn from the Rāmāyaṇa and from the Mahābhārata. So it is actually exactly, if you want to answer, exactly it is like God came on the earth and he played in human form. And what obstacles come in human life? How should they solve it? When the devil’s mental thoughts come, how to... how to deal with the devil’s thoughts... Minimize, and God-positive thought we have to create in our mind, so it keeps harmony. The Lord Rāma came at that time. How many obstacles came? Then Rāma was there, that many, many… Negative thoughts, negative, that was, that was like many, many devils there. They are killing people, they are eating people, they are burning the houses. And for that, in the Mahābhārata—it is not in the Mahābhārata, but the Bhagavad Gītā, they say it is one slogan. It’s from the Mahābhārata, the Gītā’s, so yadā yadā hi, time to time, the God appears on this earth, destroying the negative activities, negative thoughts, and the devil’s mentality, and God establishes that good harmony and peace on. The earth takes care of devotees, and those who are like devil mentalities, God gives them punishment. It’s very clear. In our mind, we have positive thought and negative thought. Our body has poisons and nectars, so which we... can create it for us and for others. Similarly, there are both inside our mind. So man thinks that we are learning that things we need, poison or nectar. So that is his lesson from this whole... I don’t know how many days were. The Rāmāyaṇa was written by people, and they were writing and reading, writing and reading. And then, the cinemas were showing it, the serials were showing it, the actors were playing. How much hard work they did, and how much time did it take to write the Rāmāyaṇa, Vālmīkījī? How much time did it take to write the Tulsīdāsa Jī in Avadhī Bhāṣā? Before it was Sanskrit, pure Sanskrit. I was, yesterday I was mentioning the śloka, that is, you know, "Mā niṣāda pratīṣṭhāṁ tvam agamaḥ śāśvatīḥ samāḥ, yat krauñcamithunādekam avadhīḥ kāmamohitam." This is the beginning śloka from the Rāmāyaṇa. And Vālmīki, from his heart it came, that word, because this was he saw. That’s what that was in front of him. It was, it was like crime work. He was killing one. Two birds were there, and he was killing one of them. And as he kills it, because he’s a hunter, his job is to kill and eat animals or birds. And second, what was this? One is dead, and second was Vyoga. This is Kṛṣṇa. The Gopīs were mentioning to Uddhavajī, so that is his lesson for humans. That is what kind we have in our... mind our feelings, minimize all the negative thoughts, all the disturbance. All the body, come, come in their like mind, and we wash away ourself, and we clear, clean ourself. Create good thought, create good harmony and friendship, family harmony. As well, Mahāprabhujī also mentioned in his golden jubilees, or golden texts, his golden teachings. Respect your parents and teachers, as well as your master. Live in love and harmony with your family. This is how Mahāprabhujī’s golden teaching words were. So Śivapurāṇa is a great glory for humanity. The Mahābhārata is the Gītā. If we read, then it comes, but the question was real or not? That was real. If you do not believe, then we go to the Takṣaśilā and Nālandā libraries and read there. How many thousands upon thousands of Indian scriptures and yogīs, and what is called our kathā preaching? People, day and night, Nāviṣī Purāṇa is mostly preached now in India because now is Śrāvaṇa month. This Śrāvaṇa month is dedicated to Lord Śiva and also the given mantra. This is given a very good explanation, and also all the meanings are here. But what is the effect? It is written in Śiva Purāṇa that if we chant five lakhs, one hundred thousand, one hundred thousand,... Five times, and Śiva will appear there. Because if we, like given there, mentioned there, that if we repeat one hundred thousand, "tryambakam yajāmahe sugandhiṁ puṣṭi vardhanam," then we clear, we clean our, our all that, the negative thoughts away. Second, the second one hundred thousand, it is a, we remember the past life, who, how was I, how was, where I was. And third one, that is, Śiva comes in the dream. And fourth one, it is fulfilling our wishes. What you wish, you want to maybe get mokṣa, or you want to, maybe you get some, what your wish to be, your wish is fulfilling. And fifth one, hundred, one thousand, hundred thousand, this is a mantra. The time Śiva will appear in front of you is given there. I didn’t practice myself, so we, please, uh, confidence who want to do the five lakh, you know, like, like almost half million. 10 lakh, 1 million, so half a million. If they repeat, they get that kind, fulfilling their wishes. According to the Śiva Purāṇa, we are following, like, according... we are following the technical things here. What is the technical? Which press, which button are we pressing, and what? Call we appearing here? Other we calling, "I am here and India, from India." That people can talk, or you press here button, and some front of you, somebody of here, according to the satellite system. Similarly, the cosmic light and scriptures like. Scriptures glorify God, glory, and according to that, people believe. "Means" means adoration, means dedication. If you don’t have faith, nothing will happen. Faith is required. If you have faith, then our mantra, our anuṣṭhāna, and our wishes will be fulfilled. So that’s all. I think now it’s time. Our life is a journey somewhere today, so we will send one’s Om for Viśvagurujī’s good health, prayer through the Om to Viśvagurujī, and well-being to all the creatures and prosperity for everyone. So, please inhale. Tvameva vidyā draviṇam tvameva, tvameva śaraṇaṁ mamā deva deva. Tvameva śaraṇaṁ mamā deva deva. Śrī Alak Puruṣa Mahādev, Śrī Dev Puruṣa Mahādev, Śrī Dīp Nārāyaṇ Bhagavān, Hindu Dharma Samrāṭ Mādhavānandjī Bhagavān, Viśvaguru. Mahāmudrā Śrī Yogī Rāj Parampūjā Śrī Sadgurudev, Puṇyan Bhārat Jī Mahārāj, Satya Sanātan Dharma, Hari Om.