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Part 1: The Four Embodiments of Paramārtha Om Śubhaṃ Karoti Kalyāṇam Ārogyam Dhana Sampada Śatru Buddhi Vināśāya Dīpa Jyoti Namostute. Dīpa Jyoti Parabrahma Dīpaṃ Sarve Mohanaṃ, Dīpānāṃ Sajjate Sarvaṃ Sandhyā Dīpaṃ Sarva Satyam. Om Śāntiḥ, Śāntiḥ,... Deep Nārāyaṇa Bhagavān Kī Jai, Deveśvara Mahādeva Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai. Good evening to all dear ones here in this hall and around the world. Good morning, good evening, good afternoon, wherever you are, whatever time it is. Welcome again to the satsaṅg. There are four entities which incarnate on this earth for Paramārtha. The word Paramārtha is very beautiful and has a great meaning. Param is the supreme, God. And artha is wealth, the material. It means to dedicate, surrender, spend, donate, and work for the well-being of the entire earth. The first is Sarovar—a river, a pond, an ocean. A lake does not drink water itself but keeps water for all creatures. Anyone can come to drink, swim, wash, or take away water; plants can also. The lake will not say, "No, you are a sinner, don’t come to me. You are dirty. Don’t come to me. You are spiritual, you can come, but the non-believers should not come to me." A lake never makes such distinctions. There was a great Sufi saint in Turkey, in a place called Konya. His name was Mavlānā. His famous sentence was: "It doesn’t matter how you are, come to me." Come as you are—good, bad, thief, criminal, anything. Come to me, because I love you all and I welcome you in love. He created a beautiful dance in the Sufi tradition called Veerling. Have you seen the Veerling dance? They wear a long white dress, a chola or kurta or jabba, they call it a kaptaan with long arms. Those who practice it stand with their head hanging a little, and then they begin to turn. Thirty or forty people together in one circle, they turn, moving one step at a time, for one hour. They don’t become dizzy, they don’t fall down; they are in the divine. They are like a bird in the sky, and they have their mantra. Those who have seen this dance will know what it is. If we don’t know how to turn, and those with high blood pressure should not try, because after one or two turns you will become dizzy and roll down. A sarovar, a lake, never discriminates against anyone. We throw dirt or stones into it, yet the heart of the lake is for all. Sarovar, Tarvar. Tarvar is a tree. A tree stands peacefully in every circumstance—hot, cold, rainy, dry, night, day, war; it does not run away. How many millions of tiny creatures live in its body? Many birds, nests, fruits, humans, and animals find nice shade, and the tree gives oxygen. When the tree has fruits, people throw stones to make the fruit fall. The tree is not angry. It will not catch the stone and throw it back at you, because it gives; it exists for that purpose. Therefore, the lake is holy and the tree is holy. Sarvar, Tarvar, Śāntajan. The second is the saint, the sādhus. They preach for all. In satsaṅg, anyone can come and listen. The fourth is varṣā, the rain. When it rains, if there is dirt on one side or corner of a house, the rain will not say, "I will not fall on this earth." It falls equally. Paramārtha ke kāraṇa cāro dhārī hindī. To do paramārtha, these four manifested here on this earth. Our duty is, if we are clever enough, we will keep pure and gain something. If we are stupid, we will throw dirt or chip off the trees. Bhagavān Kṛṣṇa incarnates to serve, to bring the message, and from His divine message we are still living, with His example for us. Bhagavān Rāma also incarnated and brought His divine message, which lasts until today for all humanity. They nourish and teach the spiritual, ethical way of life. Bhagavān Buddha, who did very hard tapasyā; every saint, every holy man, all holy incarnations, whatever you call them, had a hard life to repair the damage that the Rākṣasas or negative ones are doing. But they bring the truth. The life of Jesus, if you see, his entire life was not easy. Now we pray to him as a God and seek his blessings. Consider the life of Saint Francis of Assisi. People threw stones at him. His family threw him out. His father had a big factory for weaving and dyeing cloth. Francis worked there but did not want to, and he disliked how the workers were treated. His parents were very angry. At the end, he said, "All that I have from you, I give back to you." Even his last garment, he threw it away and went. He said, "I am not taking anything. I dedicate myself to the world, to all animals." Suddenly, animals began to understand him. Three followed him; one disciple failed, and two remained—one was, I think, Sister Clara, and one more. He had many problems with Rome; they didn’t accept him. But then he went directly to the Pope, asked questions, and spoke. It is said the Pope acknowledged his divine visions, powers, words, and teachings, and it became one of the sects. A sect is not a negative thing; it comes from the word sector, a branch. When you go to the hospital, you say sector A, sector B. He did not have an easy time, but now we pray to him, adore him, and speak of how divine he is. We take his knowledge now. At that time, if we had realized and sat with him to learn more of the teaching of Jesus and the Holy Friends, Bābā Sīsī, perhaps we would know 1%. And this 1% we have also changed according to our feelings, cultures, and the duality of religions. The same is true for the teaching of Kṛṣṇa; it is completely 99% different from what people are doing now. Therefore, it is said, "Kṛṣṇa jāne so Gītā." If you understand, you know who is Kṛṣṇa; if you have realized Kṛṣṇa, then you will know what is the Bhagavad Gītā. Otherwise, you do not know. And Mata Janeso Pitta—only the mother knows who is the father of the child. So we have lost this. Take the example of the people who followed the holy friends. They went as missionaries around the world. Why? Because they felt love and such divine preachings that they wished to give to the people. So how did it become in Christianity what they call missionary? A missionary was not meant to change religion, but to support and uplift people. Therefore, it is said there are two religions which do not make missionaries: the Jews and the Hindus. Sanātana Dharma will never say, "Tell them to change your religion, become this, and then you will get that." No. It is free. Like what? Like a lake. A lake doesn’t tell you, "You can only drink water here if you are Australian or from New Zealand; others cannot." That’s it. In the kingdom of the Lord, there is no duality. If you believe in God Rāma and you deny Kṛṣṇa, there is no difference. Rāma and Kṛṣṇa are the same; both are incarnations of Viṣṇu. If you deny Jesus and follow the Buddha, they are in oneness. They would be angry. On one side you cut my right arm, and on the other side you say, "This arm is very good," but you have chipped off my one arm. So completeness is essential, and that was also in the Vedas. That is how it began. First it is called smṛti, memory. At that time, when they meditated, they received messages and mantras from the astral world directly from Brahmā. It is said, unfortunately, how many thousands of mantras are lost. Perhaps more will tell you to complete the number from the Vedas, how many mantras were lost. The holy scriptures, divine scriptures—many were lost. When other religions entered India long ago, before the British came, it is said a king demanded a hot bath, but he wanted water boiled with Hindu literatures, to burn them all. This was told. When I was in South India, there is one gurukul, and there were scholars there from the government's Ministry of Philosophy and Cultures. He told me this. So it means you lost so many, but still the libraries have so many books. If you take one book, I think you can’t finish it in a lifetime to read and learn. Sāgara—therefore, the library is also known as Jñāna Sāgara, the ocean of knowledge; Śakti Sāgara, ocean of devotion; Amṛta Sāgara, the ocean of nectar. There is no Viṣa Sāgara, ocean of poison. But there are drops of poison, or a pot of poison, filled by one drop. Understand? So we have to be like an ocean. Let me tell you a little story. Bhagavān Buddha was a Hindu warrior, the son of a king, a prince. His name was Siddhārtha. Siddhartha was meditating. Buddhi means intellect. When the intellect is enlightened, it is called bodha. Bodha means knowledge. So who is enlightened? One is called bodha, and that is buddha. You call it the Buddha religion. That is the enlightened consciousness, enlightened intellect, jñāna. Siddhartha, whom the disciples later called Buddha, had many disciples. You don’t know who is a disciple and who is not. But he had one disciple who was very loyal and devoted: the Emperor of India, Samrāṭ Aśoka. Look at the Indian flag; in the middle there is a wheel. This wheel is the symbol of Samrāṭ Aśoka. The time came that Aśoka had to leave this world. Sooner or later, we all will say bye-bye. When we were born, our fists were closed. Then the nurse opened them. They were closed. When we die, we leave our hands open. It means perhaps you brought something with you, but you leave with nothing. Kālī makes you go with empty hands; you can take nothing with you. Samrāṭ Aśoka was very ill. It was his last time; he would die now. Many were sitting there—his son, his wealth, Mrs. This and that, all. Many kings and princes were sitting, waiting to become Samrāṭ. They were waiting for him to die and to see who would be chosen. He had only one child, a daughter, about 25 or 30 years old. She came and said, "Father, what can we do for you? What is your last wish? What keeps you back in this suffering body? I wish, father, that you, with happiness and joy, attain your eternal peace and light." Samrāṭ Aśoka had tears in his eyes. He looked at his daughter and said, "My dear, my soul is hanging on something, hooked. You see how many are sitting, waiting for my material property. But no one is waiting to get the spiritual property of my Gurudev, Buddha." She said, "Father, I promise you, I will spread the message of Gurudev." He said, "My dear, I know you can and would like to do it, but you are, after a certain age, a woman is the property of someone else. You will marry and go with your husband and do what they want." She said, "Father, I promise in front of you, I will not marry. I will remain a virgin, kumārikanyā, and I will bring the message of Bhagavān Buddha around the world. I promise you, my father. Take a peaceful last breath and trust me." Look at her dedication. Imagine how much she had to fight against all these kings who were waiting. He blessed her, gave her his blessings, and then he died. Now she began to move. First she went to Sri Lanka, then to China. Buddhism went through many, many islands and so on, to Japan. To bring Buddhism out of India was the work of his daughter. What was her name? Saṅgmitrā. Her name was Saṅgmitrā. She went to China. At that time, the population was not so large. When she began to preach, there were about 100 people, 50 people, sometimes 30 people, maximum maybe 1,000 when she came to some kings who organized an audience. But she felt that many people came and listened, looking at her all the time, but no one was accepting the teaching of Bhagavān Buddha. She didn’t call it Buddhism. She had her whole group with her because she was a princess—her secretaries and others—and she was treated as a queen or king. She asked her advisor and close secretary, "What happened? What is that? People are coming every day, many, but no one accepts." He said, "I will research, your highness." After one week, she said, "You didn’t give me the answer." He said, "Please forgive me, but I didn’t dare to give it to you." She said, "Why? I have done nothing wrong." "You have done nothing wrong." "Say what? What are the obstacles? Where are the barriers between my preachings and people’s intellect? They come, they sit, all are looking, admiring." He said, "They are coming only to see your beauty, that you are such a beautiful person. They don’t even listen to what you are talking about, but they are admiring you, like when a film star comes. There are many sitting here who are much more beautiful than others, no? But okay." She went to the bathroom and looked at herself in the mirror. The next day she ordered a cup of acid. She stood in front of the mirror and said, "This face is the obstacle to bringing the true message of my Gurudev. I dedicated my life. I said to my father, 'I will bring it,' but I know this now." She had the cup in her hand, and she threw it in her face. Her face was burned, skin and everything. The message then spread like nothing before. She began to preach again, and all followed her. That is how the Buddha’s teaching spread. But you can only do this if you have understood the message of the Gurudev or Bhagavān. If you have not understood, you fly away like pigeons. You come and throw seeds, and many birds and pigeons come to eat. One stupid one makes a noise, and all the pigeons fly away. Because these beings' only interest was to find something to eat at the peak. But when the message goes inside, you are no longer yourself. You wish to bring this light to others. That is called Paramārtha. That is called Sevā. Then you begin to bring your message, and your words will become words of truth, reality, and wisdom. Then all the dirt will be cleaned. Do not think that you have not studied this, have not professed this, do not know this language. You need not know any language. You should know only one language, and that is the language of love, immediately. Then, it is said that it is not you who is doing. A man was walking on a beach. He was walking along a long beach, somewhere like Perth Beach, very nice. He was walking through a beautiful flat area with nice sand, a comfortable way. He always felt that someone was walking with him, but he did not see a form. When he looked behind, there were footsteps parallel to his. He thought, "Definitely, God is walking with me." If you don’t believe in God, you would be frightened—oh God, some ghost, some magic—and quickly go to the other side. "Gurudev, Swami, see, someone is walking with me. What should I do? What should I do, Gurudev? Praśam, praśam, Swāmījī." So he knew it was God or some divine helper. After two hours of walking, he came to an area with many thorny bushes and stones. There were rattlesnakes, tiger snakes, red-bellied snakes, and brown snakes. The cobra doesn’t bite you unless you step on it. Many snakes don’t bite you. But it was a very hard way, walking up a hill. He was sweating, and suddenly he lost the feeling of the person walking with him. No sound of steps, no feeling that someone was there. He was disappointed. "When I have a happy life, a comfortable life, an interesting life, then he is with me. And now I’m in a difficult life, and he lost me. He didn’t want me. He went away." He was very angry and disappointed. "In my hard time, he didn’t support me." After a while, he walked and came back down the hill to a nice, comfortable way under a very hot sun. There was a sandy path, and then suddenly a big banyan tree or something, a nice green tree with shadow, and a nice lake with pure water. He sat under the tree on the sand and put his hand on it. Someone came and sat with him. He said, "No, don’t sit near me." The other said, "No. Who are you? I am disappointed in you. When I had a good time, you were enjoying sitting near me and walking near me. And I had such a hard journey, and you just left me alone." A voice came: "My son, when you have a comfortable life and everything is good, then I am just beside you. But when you had a hard way, it was not you who walked; I walked, and I carried you on the whole of my palm." That is trust in God, sukhme or dukhme, in both good times and bad. Do not lose your confidence, your faith. When bhakti, devotion, is lost, everything is lost. It is like a bird who lost two wings, and now the cat is coming. The bird moves its muscles, but there are no wings to take off. So the cat of bad karma attacks you to bring you down again. Therefore, Lord, you can take anything away from me, but not one thing: my devotion, my trust. This is our path. When I was very young and with Gurujī, I saw how Gurujī traveled around India, carrying books with him. Sometimes there was no transportation; now there are roads and cars, but 40, 50, 60 years ago there were not so many roads in the desert. Sometimes Gurujī gave me something to carry; sometimes he carried things himself. He held a satsaṅg in a village, gave them books, everyone read and sang bhajans. He did not ask for anything. He did not ask people for money or anything. If someone gave a donation, okay; if not, okay. I was thinking, why is Gurujī doing this? One day, Gurujī gave a satsaṅg. The satsaṅg and the wisdom, the truth, you should distribute. As much as you distribute, that much will multiply. Gurujī said, "Take, for example, a thousand rupees and keep it under your pillow. One year, two years, three years, five years, twenty years, it will still be a thousand. Put it in the bank, and you will get some interest. Similarly, your wisdom, your love, your divine experiences, and your energy—do not keep them only for you. Just give it, give it. Give further, further. That is how you are multiplying." I understood. Gurujī was not talking to me directly; he was speaking to the audience in satsaṅg. So I also decided to bring the divine, sātya message of Bhagavān Devapurījī, Mahāprabhujī, and Gurujī. I traveled a few years in India alone. Then it happened, my kismet or my angel; someone invited me. I went to England. I could hardly ask someone, "Can you give me a cup of tea?" I did not know much English. When I arrived at the airport in London in 1970, it was Christmas time or winter, with so much snow in London. I had only rubber sandals, no socks, and only one shawl, one thin kurta, and one lungi. No cap, no coat. And what happened? Our luggage arrived on another airplane. The luggage came to Luton airport, and I arrived at Heathrow airport. They announced, "You have to wait. Luggage is coming with the truck or bus here or something." Part 2: A Journey of Faith: From London Cold to Global Light I did not understand and asked, "Any Indian?" I said, "What did they say? Can you tell me?" They were discussing weight limits. Everyone went for tea, but I had no money—no pounds, nothing. I only had five or ten rupees in my pocket. Yet I knew Mahāprabhujī was with me, Devapurījī was with me; I was full of confidence. The airport was centrally heated. When the luggage arrived and they said, "Please come and take your luggage," I went outside. It was minus 10 or 15 degrees. My fingers were frozen. My suitcase was not plastic; it was an iron trunk, a tin suitcase. Tin becomes even colder. They said, "Open your box, please." I had a key in my pocket, but I couldn't hold it or insert it—my hands were frozen. The official said, "Okay, go about." Go where? The person meant to fetch me perhaps did not come or did not care. I stood there alone with my suitcase, doing prāṇāyāma. I made a kumbhaka to heat my body. Luckily, a person came and said, "Oh, you are Swami Meśvarānanda." At least I understood my name. He took me home—or rather, he sent a message for a taxi to bring me. It was one or two o'clock at night. The taxi dropped me in front of a house and said, "Here you are, sir." I said, "I have no money." He said, "No, I have already paid by telephone." The door was locked. There were multiple floors. Whom should I go to? I had a name, but what to do? They said, "Press the buttons." I thought, if I press the wrong button, something might happen. Luckily, someone came at night and pressed the button for me. They said, "Yes, come, we are waiting." How to come? There was a lift, but I walked up, fearing the lift might take me to the wrong place. I arrived. They were happy, gave me warm tea, and made a bed in their living room. I slept. It was already three o'clock. In London winter, sunrise is around 8:30. I used to get up early, but I had only slept four hours. Outside, it was dark—London is especially dark, with its famous fog. I went to the toilet. For the first time in my life, I saw a toilet where you sit on a chair; I was used to sitting on the floor. I sat and did my business. Then I searched for water to wash, as we clean with water. There was no water, only hanging toilet paper. How should I know this was for use instead of water? If I took it, they might be angry at what I did. I tell you true stories. But in my heart, Mahāprabhujī was always with me, Gurujī was with me. I had come to bring the light of Gurudev. These were my tests, examinations, so I would not cry and say, "Please send me back to India." If I went back, I would have lost my game, my spiritual will, my spirituality. I told myself, "Now, Maheśvarānanda, you decide and go. It doesn't matter where and how. Mahāprabhujī is with you." I searched for water. You will laugh, but in the toilet there was a small baby potty. I thought, at least here is a pot. I got up, walked to the bathroom, took water, came back, washed, and went in. In the bathroom, cold water came first, then suddenly hot, burning my hands. How to wash? Such experiences you go through, but it is said God is always with you. Whenever you feel scared, you should pray. When you don't see the way out, pray; God will show you the way. In the morning, at 10:30, they brought breakfast: bread, butter, and jam. In India, white bread was a new fashion. I took the butter, ate it, and felt like vomiting—it was salty butter. We are not used to salty butter. I thought I ate something wrong. Then I realised it was butter, but why so salty? In other parts of Europe—Vienna, Germany, Czech, Hungary, Yugoslavia—there is no salty butter. You can buy it prepared for some, but real butter tastes different. In Serbia, you get kajmak. Very tasty. Anyway, such stories continued on the journey. So, jab jab mana ghabrāye tum parathana karo. And this I taught to all my disciples: practice and teach, bring the message of Divine Gurudev as a volunteer service, paramārtha. If you do not understand paramārtha, then you will fight for artha, which means your money. Then it will become vyartha, and vyartha means lost, wasted. So paramārtha: when you distribute this prasāda, for example, and you give it in my hand—now there are some big chocolate pieces—I give everyone prasāda, my hand goes there, but not to the big one, because I will be the last to take. That is selfishness. In this way, I am so happy and thankful to Mahāprabhujī, to Devapurījī and Gurujī, and to all my dear ones around the whole world—you may call them my friends, disciples, or bhaktas. They all understood and are teaching yoga. Their life is bringing a message, volunteer. That is why in our rules and constitution of Yoga in Daily Life, we state that we do not pay teachers for teachings. We have many teachers who do not ask for any money, teaching once or twice a week. Of course, they have to have a society; they have to have everything. Our societies are non-profit, and we do not pay taxes. As soon as you begin to pay someone, they must pay tax and declare it. So it is not that way. All are doing freely. I was teaching Yoga in Daily Life for 20 years, and I still teach. At that time, so-called Eastern countries were under communist rule. I was always invited as a state guest. They provided car, transport, hotels, food. When you went, you had to change $7 per day, but I got a special stamp in my visa meaning I did not have to change, being an invited guest. So many people practiced, and my best disciples are from that time. I first entered the border of those communist countries on the 3rd of March, 1973. I remember well—that is another story. With this kind of thinking, I go around and teach. Now, very briefly, I want to tell you more. I took Europeans with me to India. We went to Devapurījī’s ashram. There was only one room and a little land under the sand. We had satsaṅg and slept outside Devpurījī’s room. There were ten people with me. The Indians gave me one little bed and a blanket; others had sleeping bags. I said, "Good night." Dr. Shanti said, "Good night, but where?" Where should we sleep? No bathroom, no toilet, no water. For a toilet, you had to go to the bush. Similarly, we went to Khattu. There was one small hall and two rooms of Mahāprabhujī. People slept outside. Everywhere, ashrams were very small and simple. People came for satsaṅg, sang the whole night, and left. Those who stayed got one blanket or slept on the floor. But then our Westerners said, "Swamiji, this and that." With the help of all my Western and Indian bhaktas, we tried to get more land around the ashram and built many rooms and facilities. Now if you come, you have a room, toilets, and running water—cold, not hot. For one month or one-and-a-half months we do not need hot water; cold is pleasant. We provide water with buckets. In a few rooms we have a water boiler. Now ashrams have these thanks to all my devotees, bhaktas, for their volunteer service. Whatever they earned from teaching, they gave to our society in Europe, a non-profit organisation, and we have a non-profit in India. Under this, we work. We also protect animals—cows left on the road and wild deer. Two years ago, I supplied water for three thousand deer; otherwise they would have died. We do many things: firefighting and more. We have good bhaktas around the world. In Europe, Swami Yogesh Purī is working hard to build more rooms, and many others. So Yoga in Daily Life has now become worldwide. When I was small and first came to Mahāprabhujī or Gurujī, I never thought I would be sitting in New Zealand. I did not even know what a New Zealander was. In small villages then, we knew only three countries: Germany, Japan, and England—Germany begins with 'G', Japan with 'J', and the English were there. We knew no others. We had no schools. In British times, they tried to abolish all village schools. In big cities were big, expensive schools. We had only private schools; some paṇḍit taught. Gurujī taught me everything—all my śāstras and knowledge. Everything I speak, this knowledge, Gurudev gave me through meditations. One day I was sitting, and Mahāprabhujī came in my meditation and asked, "What do you want?" I said, "I want to speak English." Mahāprabhujī smiled and said, "You will speak so much English that you will have no time to speak Hindi." Then once again he came, and I said, "I want to read Sanskrit so I can teach the Śāstras a little." He said, "Okay, it will be." The next day I could. So guru kṛpā hi kevalam—that is blessing. Gurudev can give you everything. Life was not always as it was when I came. The first time to Wellington, we lined up at the airport. A very nice, thin young man came and said, "Hi, how are you?" I said, "Good." He said, "We have booked a hotel for you." With me was my mother, Matajī from the Czech Republic. He booked the cheapest place, maybe $20 or $30. He booked us somewhere on a street—I don't know the name—with many pink-coloured buildings, hotels, many 'pink pinkies'. It was a backpacker area, but okay. We have different expressions in Europe. Then we arrived, and Matajī said, "Wow." Matajī from the Czech Republic, her husband was the general director of Swiss Air for all Eastern countries—a very high position. She used to get a first-class round-the-world ticket four or five times a year and discounts at hotels like Hilton. She was a lady. I said, "No more." I told her, "Look, Matajī, you got a first-class ticket. When I buy, it is so much money we could buy three economy tickets." She said, "Mas, I travel economy. I never traveled." I said, "Now you can experience it." She had to travel with me, and many times without asking she bought my first-class ticket, saying, "This is also economy, sit down." We came to this backpacker place. Matajī looked, and the windows were such that anyone could walk in. It was on a big pedestrian level. Matajī said, "No, I will not let you sleep here." I said, "Why, Matajī, is it good?" She said, "No." We called the young man again. Matajī said, "My dear John, I think this is not comfortable or easy for Swamiji." Then he took us to a different Bay Area hotel. We did not know anybody except John. What should we eat? I asked him, "What is this thing about?" He said he didn't know. I said, "Okay, is there any Indian hotel?" He said, "There are many Indians and many Indian hotels." I said, "That's very good. Vegetarian?" He said he didn't know. I said, "Give me a telephone number of any Indian restaurant." He dialled a number—some Punjabi hotel. I introduced myself, said I was vegetarian. She said, "We have both vegetarian and non-vegetarian." I asked, "Is there any vegetarian food, or is your kitchen separate?" She said, "No, we don't have this, but you may look somewhere else." I said, "Okay, put it off." I told him, "Look for some name under Patel," because they are Gujarati people. He looked again, found a Raman... run sword? Yes, thank you. Then I telephoned the Indian High Commission. There was some cricket or hockey event, and they said, "We are all busy at the consulate and High Commission." The person said, "Unfortunately, I am also non-vegetarian, but I can give you the telephone number of the president of the temple." I said okay. We phoned the president of the temple, Rāmānuja Heran. He said, "Yes, Swāmījī, we are vegetarian. We will have vegetarian food." I asked, "Can you bring it here?" He said, "No, I will come to bring you to my home, eat, and bless my home, please." His house was only 300 meters away. But he came with his white Rolls Royce. Matajī said, "We're good. Now we are on a good pace." After 300 meters, he pressed a button, the garage door opened, he drove in. There was a disc where he parked the car, and it turned. Then you can drive out. He took the lift—only one floor up, but with the lift. It's Matajī's city. We went there. They made nice food. His wife, Lillā man, Lillā? Lalitha. Lalitha man. They are very kind, very nice. They made very nice food. Gyanandani also enjoyed Indian food in a private house. Then he knew someone, Pratima. The next day was with Pratima, and so it began. You see, God, Devapurījī Bhagavān said, God takes upon himself the destiny of the devotee. The Gurudev takes upon himself the destiny of the devotee. If you have faith, then you can go. Then Gurujī sang a very beautiful bhajan. When Gurujī was in Khattu Ashram with Mahāprabhujī, one day Mahāprabhujī said, "Madhavananjī, you go and bring the message of Gurudev to the world." Gurujī was all the time with Mahāprabhujī, like me. Food and everything came automatically. Gurujī was thinking, "Where will I go, and what will happen?" So Mahāprabhujī sang a bhajan to him. In the Lilāmṛt book, you should read this carefully. Mahāprabhujī said to Gurujī: "Kardu ajar yamartan kāya? Bhakt Hari kā sacchā hove to kyun man meṁ ghabrāyā? Bhakt Hari kā sacchā hove to kyun man meṁ ghabrāyā?" When Gurujī was a little uncertain, he went behind Mahāprabhujī’s room—there were not many rooms. He stood at midday in summer, so there was no shadow. He leaned against the wall because a little shadow was falling. "Where will I go? What will I do? Who will welcome me? Who will keep me?" Mahāprabhujī knew everything, who was thinking what. Mahāprabhujī came from his room and went behind. Gurujī was sitting there. Mahāprabhujī stood and greeted him. Mahāprabhujī said, "Why are you uncertain? To whom do you belong?" He said, "To you, my lord. To whom does the world belong? You, my Lord. Then why are you scared?" "Kardu ajar amartan kaya." Some people believe only in the immortality of the soul, but I can make your body immortal if you want. Mahāprabhujī said, "Kardu ajar amartan kaya, bhakt Hari kā sacchā hoto." If you are a true disciple, a bhakta of God, why are you scared inside? Why do you feel fear? So, with certainty, give your confidence, then you will break through. But a little doubt, then you are out—out without any argument. So, śraddhā bhakti. Therefore, it is said Kabīr Dājī said, "O Lord, please bless me with bhakti. I don’t want anything—money, kingdom, wealth, nothing. Only Thy devotion." The highest wealth, our richness, is wisdom. Our Gurujī, our Mahāprabhujī, our Devapurījī gave us so much. We are not poor; we are rich. In everything, we have so much knowledge and wisdom, but we can’t take it away. It is said in India: the crow likes very much to eat grapes. But when the season comes and the grape is ripe, the crow gets an allergy in the throat and can’t eat. That’s why farmers are happy—when grapes are ripe, crows don’t eat. Otherwise, thousands would pick all the grapes. So, when we come to the right path and right teachings, we get that allergy inside out. This is how I would like to say that our Yoga in Daily Life, which we developed with many disciples, friends, doctors, physiotherapists, psychologists, and philosophers, is very simple techniques, mostly prepared in Czechoslovakia. I was sitting and talking with these people, and we prepared this book called "Yoga in Daily Life." It was practiced in Czechoslovakia, used in spas and rehabilitation centres. They found it very useful, did research, and declared Yoga in Daily Life a scientific system. So it is a system. It is beautiful. It is not for challenging, no. It is harmony of body, mind, and soul, spiritual development for self-realisation. This was a little subject which I think you and all my other friends, bhaktas, would like to know: how we came through. Very simple, but we came through. I pray to Bhagavān Dīp Nārāyaṇ Mahāprabhujī, Devpurījī, Gurujī to bless with a lot of wisdom, love, and divine protection all the teachers of Yoga in Daily Life around the world, that they remain on this beautiful path and give further this divine wisdom. Thank you very much for listening. Tomorrow again, same time. What time is tomorrow? 7 o’clock? Tomorrow again, New Zealand time, 8 o’clock. We have now 9:30 in New Zealand p.m. So, 8 p.m. tomorrow means 22 and a half hours. Oh, there is one mahā-mantra which I used to chant from the beginning of my journey teaching yoga. Now all my yoga teachers, brothers, sisters, always chant before teaching this mahā-mantra: Nāhaṁ kartā, Prabhudeep kartā, Mahāprabhudeep kartā, hī ke śānti, śānti.