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Ajñāna-timirāndhasya jñānāñjana-śalākayā, cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ. Gurur Brahmā Gurur Viṣṇuḥ Gurur Devo Maheśvaraḥ, Guruḥ Sākṣāt Paraṁ Brahma Tasmai Śrī Gurave Namaḥ. Dhyāna-mūlaṁ guru mūrtiḥ, pūjā-mūlaṁ guru padam, mantra-mūlaṁ guru vākyam, mokṣa-mūlaṁ guru kṛpā. Akhaṇḍa-maṇḍalākāraṁ vyāptaṁ yena carācaram, tat padaṁ darśitaṁ yena tasmai śrī-gurave namaḥ. Akhaṇḍānanda-bodhāya śiṣya-santa-bhāriṇe, sadānanda-svarūpāya rāmāya gurave namaḥ. Ajñāna-mūla-haraṇam, janma-karma-nivāraṇam, siddhy-arthaṁ guru-pādodakaṁ pibatu. Brahmānandam parama-sukha-daṁ kevalaṁ jñāna-mūrtiṁ, dvandvātītaṁ gagana-sadṛśaṁ satatam asyādi-lakṣyam, ekam nityam vimalam acalaṁ sarvādhīśaṁ, sākṣī-bhūtaṁ bhavātītaṁ triguṇa-rahitaṁ, satya-jñānaṁ advayaṁ namāmi. Asaṅkhya brahmāṇḍo ke rachayitā purāṇa, Brahmā Satguru Parama Śiva Śakti Paramātmā, carācarī ke hṛdayeṣṭha Kisana ātmā deva, Mahāprabhujī Nārāyaṇa ko merā sata-sata śastraṅga praṇāma. And dear brothers, sisters, and devotees, greetings to you. Ānandūrthāyaṁ sabnī hukam se, kumanyaṁ pūrgatvī hukam se, hṛdayaṁ ānanda hukam, hukam,… hukam. This is a spiritual lecture about Yoga in the Indian tradition. Śrī Pūjya Bhagavān, O Dīpan Nārāyaṇ, Suta Haṁsa Jagāve, Charaṇakamalla Padāṅganiye Daro Dīp Naram Bhagavān Kī Jai. Sīsī Deva Īśvaramā Deva Kī Jai, Hindu Dharma Samrāṭ Sadguru Svāmī Madhavānanda Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramaṁ Svayaṁ Maheśvarānandajī Gurudeva Kī Jai. Thank you for singing such beautiful bhajans. Satsaṅg is a very ancient way of practicing spirituality. In the evening, at the time of sunset, we see all the birds gathering on one tree. Different kinds of birds sit there, and it seems as if they are greeting each other; they are singing, they are happy. Some have nests, some have babies in the nest. They create a wonderfully relaxing, beautiful, and happy atmosphere. In a similar way, human beings who work in various fields, villages, and places come home afterward. They return to their village, to their street. They meet the children, the family members. In every household there is pūjā and prayer, and according to the family’s taste, they prepare food and eat. They have pets, cows, buffaloes for milk, goats and sheep—it is a beautiful picture to behold, how humans maintain life together with nature. After that, they sit together and chant, sing bhajans, tell stories and poems, and some explain the deeper meanings. Through this spiritual gathering—because it is a satsaṅg—and through spiritual chanting, a spiritual atmosphere is created. Everyone feels a sense of oneness with society, and this acts as a kind of therapy. It is an anti‑stress therapy. Throughout the day people work hard and face disappointments: perhaps the rains have not come, or there are too many weeds in the field, or wild animals have eaten the crops, or your ox has run away, or your tractor does not work. Many situations arise in a single day—a constant struggle between disappointment and happiness. When you come home, you may still experience difficult circumstances, but when you sit together and chant bhajans and attend satsaṅg, all the stress is released. For in satsaṅg we learn the real sense of life: what is the purpose of life, what is its benefit, why we have come, what we are doing, and where we will go. Did we come here to fight? Did we come here to blame one another? Did we come to steal, or to cause unhappiness to others? Or did we come to meditate, to chant the name of God, and to fulfill the human aim, which is self‑realization? This body is given to us as an instrument. The body is a sādhanā—a tool, a means. Your car is a sādhanā to travel from one village to another. In the same way, this body is that kind of chariot in which the ātmā, the jīvātmā, the intellect, the viveka, the manas and the buddhi all reside, moving from this mortal world to the immortal world. So the body is very important, yet profoundly temporary. After we depart, the body has no use. A bhajan says: Nara terī cāma kāma nahīṁ āye, bālā jalā hoye aṅgerā. O human, when you die, even your skin will not be of any use; it will be burned to ashes. Paśu kī cāma kāma āye, bane uskā naṅgāṛā. But you see, even animal skin is useful. From it you make beautiful drums—ḍholak, naṅgāṛā—for prayers, bhajans, and music. So what, then, is the use of your skin, your bones, your being? The fish and the human body both spoil quickly, yet within this human body dwells the jīvātmā, the intellect, and viveka. Viveka is that faculty which constantly discriminates between dharma and adharma. Dharma is the right way of living. It is the beauty of your actions, where you understand, you love, you give, and you create happiness in the forest, in the vegetation, in the animal world, and in the human world. Negative, destructive energy is called āsurī śakti. When āsurī śakti enters, the whole of nature becomes restless. And that āsurī śakti can also enter a human being. If a crazed man comes with a gun and starts shooting, none of us will sit here peacefully; we will try to escape, because nobody wants to die. But if someone comes with beautiful flowers and says, “I have no time, but I wish to distribute these flowers to you,” we will all rise and say, “Yes, please—one more, one more… one more.” Thus you see, the person who is full of love and wisdom shares with you the flowers of happiness. And the person who has āsurī śakti—negative thinking, the words of bullets and guns—everyone tries to flee. So, O human being, what is the meaning of your life? For what were you born? How long will you live, and where will you end your life? Even this body, which you think is yours, does not really belong to you. One day you will have to leave; you must check out of this hotel of the body. Satsaṅg is like this: we are sitting here together, all connected by a single thread. Like a mālā of many pearls held together by one beautiful thread, all of us here are linked by the thread of bhakti—devotion and love—the grace of God, the love of God, pure consciousness. And therefore we should not waste our time in gossiping or criticizing. Instead, we must utilize our time by contemplating beauty and God. One day we will depart, and the body will remain here. Animals may take it, fire may burn it—whatever happens, it is gone. Dhana, jobana, dinacara, garva kare dukhyārī saṁsāra. O human, money and youth last only for four days, and then they vanish. Why, then, are you so arrogant and proud? This life is like the morning dew; as soon as the sunlight appears, it dries up. This life is like water held in the hand—it simply drips away. Every day is a minus from your life, not a plus. Every hour is a minus hour, every minute a minus minute of your life. Each breath is a minus. You have a mālā of 108 beads. As you repeat each mantra, one bead is finished, until you finally arrive at the 108th. In the same way, the beads of breath are allotted to each and every creature and human being. When they are finished, nothing remains—you must go. But use each inhalation and exhalation wisely. As the prayer says: Śvāsa-uśvāsa āpakā sumiraṇa, mala-vikṣepa-āvaraṇa harale jo, Śrī Dīp Dayālaya Rājā, suna kar kṛpā mohe satsaṅga dījo. With every breath, O my Lord, Mahāprabhujī, I repeat Your name. Please remove the mala—the impurities of body and mind, impure thoughts, ignorance, and vikṣepa (all disturbances—ādhibhautika, ādhidaivika, and ādhyātmika). Āvaraṇa is the curtain of ignorance. O Lord, please lift that curtain. Dīpa Dayāla Arj suna dījo, kar kṛpā mohe satsaṅga dījo. Mīrābāī has said: Vāhī dina lākhī lākha, jisa dina santa mile. That day will truly count as a day of human life—the day when you meet a holy saint, a sant. Every animal life also passes away, but human life is only accounted when you meet a wise person, a holy person, a divine person who can inspire, guide, help, explain, and enlighten you. That is a sant. When we meet the saint, kāla—death—is removed, as well as jāla (the trickery that tries to trap you in nets), Yama’s torments, and the pangs of fear. Śīśa namāya guru pare, kroḍha pāpa kī poṭa. When you bow your head at the feet of the holy saint, the immense bundle of sins—weighing thousands of kilos—falls away. Therefore, blessed is the day when one meets a wise person, and unfortunate is the one who meets a fool. A person with asurī vṛttis, āsurī śaktis—when you see such an angry person, he radiates fear. But when you meet a wise and kind person, you feel wisdom, love, and happiness. And so, satsaṅg removes all the tensions and stress accumulated throughout the day. It brings happiness and wisdom. I wish you all the very best, a beautiful satsaṅg, a few more bhajans, and then the programme will conclude. Enjoy, my dear brothers and sisters. Today we have a wonderful bhajan gathering here, with singing and satsaṅg. The floor is yours, dear bhajanīs—Saṅgītā, Gītā, Śītā, and Śāntī are all here. Aśāntī is not here; only Śāntī remains. Siddha Purījī, Siddha Purījī… I am practising this, but I do not yet know which one. I just don’t want to start doing it along with you. Do you know which one? It’s hard to hold. You hold my phone—it’s a problem, okay? Satsaṅg. Oh, I’m nervous now. Śrī Śrī…