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Bhagavān kī jeho, Bhagavān kī jeho, Ām Ām... Āp vī nām ore ore ne dūjāī, āp vī nām ore ore ne satguru māre nām. Satguru māre nām, Satguru māre nām saunvāra dīn guru mārī nām. O Satguru māre nām saunvāra dīn guru mārī nām. I have faith in my brother-in-law, Satgurumārī. My name is broken, and I have fallen in love with my brother-in-law. I have fallen in love with my brother-in-law, Kāla Kroddhra re Maṅgra Māchala, Kāla Kroddhra re Maṅgra Māchala. He Khāwane Tyar, Wai He Khāwane Tyar. Baro Se Āpare Sālesa, Satguru Marī Nāv. Baro Se Āpare Sālesa, Satguru Marī Nāv. O Satguru, my name is Sonwara, my name is Dindigarhu. O Satguru, my name is Saraswati. Bawsagar un roganon re teru na paaya, paar guran saa teru na paaya, paar Aat bazaaron, aat ni aave, aat bazaaron, bawsagar ri daar, bhai bawsagar ri daar. Bhāros āpare sālesā, satgaro māri nāv. Om. Śabda kī nāvavana lehu anvada uttarun pār. Guransa anvada uttarun pār. Om. Śabda kī nāvavana lehu anvada uttarun pār. Guransa anvada uttarun pār. Suratā tāk laī, śabde vān sadā satguru ke vathar. Marā dīn guru ke vathar, bharose āpare sālesā, satguru māri nā. Rāmānand Manasatgurum liyā diyā śabad, taksāl Guransa diyā śabad pagsāl. Listen to Kabīr, listen to Kabīr,... listen to Kabīr. Satguru Deva kī Jai ho. Satguru Deva kī Jai ho. Deva kī Jaya ho. Āja kī Jaya ho. Respect to our Guru Paramparā, the form in Mālās in centuries where the thread is the tradition and the beads are pearls of wisdom carried on up to date. Yesterday we had a beautiful celebration of Śrī Mahāprabhujī’s Mahāsamādhi. The history is based on the tradition of the masters, and their wisdom are the individual corals of the Mālā. Yesterday we had a beautiful satsaṅg to honor the memories of the Mahāsamādhi of Śrī Mahāprabhujī. According to the moon calendar, Śrī Mahāprabhujī took Pramlīṇ at this very date in 1963. His divine spirit, his divine soul, his divine message, we still have life in so many bhajans, in the teachings of our beloved Holy Gurujī, of Swami Maheśvaraṇjī. Of books, what Mahāprabhujī personally wrote, and of course in Swami Madhvānandajī’s Līlā Amṛta. This Holy Spirit, the Holy Spirit, the Holy Mahāprabhujī is still present in our thoughts. He is present in us through the Holy Gurujī, through the Swāmījī, through the beautiful Bhajans, and of course through the book that the Holy Gurujī wrote, which is called Līlā Amṛta. Śrī Mahāprabhujī’s legacy is not only alive in his bhajans and in his teachings, but very much also in his image that we have in many pictures. It sounds like a paradox that we utilize the images of a form to transcend that very image to the formless. I guess or assume that everybody of us has on his altar a picture of Mahāprabhujī, Devapurījī, Swāmījī, and Gurujī. And according to our taste, to our nature, to our preferences, everybody has a different one. And every picture, every image radiates a different quality. From Śrī Mahāprabhujī, we have 10–20 different pictures, and every picture represents a different type of Mahāprabhujī. And according to that, we try to connect ourselves with Him. Sometimes it’s quite confusing. What should I choose? Like this, like that, like both? Sometimes it becomes quite confusing and overburdening. And many times we change the picture. It’s neither good nor bad, but it correlates to our inner state. All images, pictures of Mahāprabhujī, they have a certain beauty, a certain radiance. And for me personally, one picture is very essential and was essential for my spiritual life. Many of you know this picture, and I have brought a sample for those who don’t know yet. Here are the different connotations. Different thoughts, different feelings. And you may not be surprised, it changes from hour to day, to week, to year. It expresses a certain mudrā, a certain gesture or mark in the spiritual sense. And Mahāprabhujī definitely had some thoughts when he presented himself during the taking of the picture. What it was, or maybe it’s quite a mystery, and it depends to a great deal on ourselves, what we get out of it—a mysterium. He uses that mudrā. He uses the index finger. And the index finger has a very long history in human development. When humans had a very close, still a very close relation to their relatives, the monkeys, the fingers were not developed so skillfully as they are nowadays. They mainly used it to pluck a winner, which is very common nowadays, still special with small children. But over time, the index finger became the most sensitive of all five fingers. And with the development of humans, also the self-consciousness. And out of all five fingers, the index fingers became the most self-conscious. He stood up toward the other fingers, stretched, and showed himself. And said, "Look, you should be happy, you should be healthy." And he looked at the other fingers, and the other fingers were bent a little bit inside. The other fingers were looking at the stretched index finger and said, "Yes, yes, but we are not happy. We are not. We fear a little bit." Other fingers said, "Yes, you’re right," but at the same time they became more self-aware of their unhappiness, and fear and anxiety. And the more the index fingers stretched and told them, the more the other fingers crumbled together. And not only did they have fear, but the more the index finger told them and breached them, they became more guilty and full of shame. After some time, the index finger became quite frustrated. And it lost some of its vitality from the much stretching and waving left and right. And as it lost its strength, it also bent slowly. He said, "There is no help, a helpless situation. I am frustrated." So slowly, slowly, he bent towards the other fingers. And once he came very close to the other ones, he realized that he was not much different from them. And the more he realized that, and the more humble he became, the more he felt the oneness with the other fingers. And the strength that was coming suddenly up. The togetherness of the feast also awakened the self-consciousness of the other fingers again. They realized that the index finger is not much different from them. And as they were used to looking at them and listening to him, slowly the index finger rose again, and the other fingers went with it. Slowly, they stretched and they formed the very useful tools for humans. Not only connecting to the outer world, but to become a symbol, a symbol of their integrity and their individuality. Over the history of mankind, people started to address things according to the stars, which gave them qualities and identity. The index finger was very near to Jupiter. And Jupiter, according to astrology, is the teacher, the guide, the awakening spirituality. And especially in the 20th century, many new mudrās came into existence. A mudrā is, in general, a gesture, a mark that connects us to certain symbols and qualities. In the Buddhist tradition, we see every Buddha with a special mudrā. And it is done by the hands, by the fingers, in a certain symbolic way. In the yoga tradition, we also have a lot of symbols, like Cin Mudrā, like Dhyāna Mudrā, Khecarī Mudrā. Every āsana is a kind of mudrā, an expression. And every mudrā starts to work with the prāṇa in our body, to make it flow or to block it. So when I first time saw that mudrā of Mahāprabhujī in that picture, naturally, the first thought was for me, silence. Silence, but what does silence mean? It doesn’t mean only not to speak. As many of you know, there is a very effective yoga exercise, what we call antar mauna. There is one very effective exercise in yoga, which is called Antarmauna. Antarmauna does not only mean not to speak, but it means much more. It means to awake your inner consciousness, your self-awareness, through a certain practice. I remember very well the first few seminars that I had with Swāmījī, that was in Reichenau in Austria and in Samriach. These were Kriyā Anuṣṭhān seminars, and compared to today’s Anuṣṭhān, quite strict. And one of the exercises was to have Mauna. Mauna during the whole exercise, mauna during the eating period. And it was very interesting to see what happens in oneself and with others. For some people, it’s easy not to speak. As you know, we have old friends who are not very talkative sometimes. Introverted, we call them, but sometimes they seem to be the loudest ones. On the other hand, when people talk a lot, there is also a lot of movement, a lot of purification in that for that person. So antar mauna does not mean it is good for everybody. But it is a good exercise for all those who want to purify their mind and their thinking process. Now, just imagine you are sitting with 20–30 people at one table and nobody talks about anything. You just hear the sound of the spoons and eating and so on. The first two days can be quite embarrassing. But slowly, on the third day, you settle down. And settle down means you don’t go so much outside anymore, but you become more and more aware of your own silence, aware of your doing. And that is what happens inside you, not to talk about your thinking, but about your doing, your self-awareness. How you move your spoon, how you taste the food, how you swallow it, what happens afterwards. Normally, what we do is we just push it inside, and it enters after some time into your body. And between, we think a lot. But if you start to be aware of the different steps, and what you eat, and what is the quality of your food, it becomes a completely different dimension. It becomes a different type of nourishment. And that which we consume as food is just a kind of symbol for that which we consume every day with our other senses. So when we have this mudrā of silence, as I would interpret it at present for me, it concerns the reception of all sensory information. But it is not only with the mouth for eating, via the tongue. Because the tongue nowadays is the most difficult of all senses to control. It fulfills two functions: the taste and the speech. One goes outside. One goes inside. In previous times, the tongue had a different object. I remember that the first time when a Mahātma met in Gangotrī, I gave him a piece of chocolate. He never tasted chocolate before, so what he did first, before he tasted it, was he smelled it. So what he did first, before he tasted it, was he smelled it. And then he tasted a little bit. And he put it away, because through the taste he realized that it is something that is not suitable for his body. And how we do that when we listen to something or when we see something. Or when we see something, how can we find out what is good or what is not good? Let’s say satsaṅg, or lecture. You hear what I’m saying. Maybe. Maybe you hear that which you can hear. Or maybe you hear what you want to hear, or what you don’t want to hear. So the first thing is that we have to learn to listen. And that is sometimes very difficult. Because listen means to accept, first thing. Not to say I like this or I don’t like this. You may agree with me on many things, or you may not agree. But that is a different thing. First, we have to learn to listen. And as long as we can’t do that, we miss the whole thing. There was a man walking on the street, and he ran into another man, and suddenly he realized that it was his old school friend. He asked, "Oh, great, so long we didn’t meet." The other man said, "What do you mean? Can’t you remember me? We are good old friends, we made together 8th to 12th class." The other man said, "Sorry, I don’t know, it must be a misunderstanding." The other man said, "No, no,... I know, of course, you changed a little bit over the years, but can’t you remember me? We had so many good days, holidays, and so on." "No, sorry, I don’t know. Sorry, I have to go." "No, no,... Wait for it, your name, yes, yes... your name, John, John it was." The other man said, "No, no, sorry, my name is not John." Said the other man, "Oh, what a surprise, I didn’t know even you have changed your name." So that happens sometimes. So, in Mahāprabhujī’s picture, when he puts the index finger, I mean, also to listen, to learn to listen. And I guess the best way to learn to listen is when you close yourself for three to four days in your closet. Lock it from inside and just stay there, and wait what will happen. Maybe you will get to know what silence means. And maybe you are so lucky that you will realize what the next step in silence, the stillness, means. Stillness happens in many ways of life. The scientists will tell us that when you have a hurricane, when you are in the center of that hurricane, there is complete stillness. How can it be? When we are in the center of life and everything turns around us, there is definitely no stillness. The musician may tell you that the real stillness starts between two notes. The yogī may tell you that the real stillness is there, where the spaces are between inhalation and exhalation. And those who have experience with meditation may tell you that real stillness starts there, where the thoughts inflate, where you go beyond the mind. But if you can’t manage with the closed head for three or four days, I would suggest one kind of exercise. Take this picture, maybe a little bit smaller, in pocket size. Take this picture, maybe a little bit smaller, in pocket size. Take this picture, maybe a little bit smaller, in pocket size. And carry it with you. One day, ten days, one month, and whenever you remember it, look at it. Whenever you are in a funny situation in life, look at it. Whenever you are in trouble, look at it. Whenever you have a question, look at it. And whenever you are happy, look at it. Every time, you will get an answer. And maybe every time you will get a different answer. Because it’s a very powerful mudrā, and it will tell everybody a different story. So whoever took that picture, we may be very thankful to him for keeping in time a glimpse of the divine. That brings us a deep understanding of how a Mauna Satsaṅg can be. Śrī Dīpna Rambhā Gvaṇa Kī Che, Śrī Śrī Divya Svarmā Deva Kī Che, Śrī Mādhava Kṛṣṇa Bhagavān Kī Che, Viśvakurā Mahā Mahā Svarmā Svarmā, Mahā Svarmā Mahā Svarmā Svarmā, Mahā Svarmā Mahā Svarmā Svarmā, Mahā Svarmā Kī Jai, Om Mahen Ciri Pramāṇa Jī Mahārāja Kī Jai, Om.