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Gurur Brahmā, Gurur Viṣṇu, Gurur Devarā, Gurur Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlam Guror Mūrtiḥ, Pūjā Mūlam Guroḥ Padam, Mantra Mūlam Guror Vākyaṃ, Mokṣa Mūlam Guroḥ Kṛpā. Om Śāntiḥ Śāntiḥ Śāntiḥ... Dīp Nārāyaṇ Bhagavān Kī Jai, Deveśvara Mahādeva Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai, Kī Jai Gajānandjī Mahārāj Kī Jai. Good evening and welcome. Nice to see you again. We had a beautiful sādhanā camp last week, which was dedicated to the yoga teachers of Yoga in Daily Life. It was very interesting; we were nearly more than 800 participants, and the aim of the sādhanā camp was further education, advanced learning about Yoga in Daily Life. This program will continue. When one has completed eleven seminars, they take an examination to become a trainer for Yoga in Daily Life. Those who only wish to obtain a Yoga in Daily Life certificate must complete five to seven seminars. So it was very interesting, very nice. And now, all of you are the best teachers here, the best practitioners, and the best aspirants. I am very happy to see you and welcome you on behalf of our Śrī Mahāprabhudīp Satsaṅg Foundation Āśram in Strilky. We will also have a beautiful sādhanā camp. Every day we will introduce different kinds of yoga—classical yoga, which is authentic and declared by the ancient scriptures. Those scriptures are the evidence. Evidence will never die, so if we come to the right point, to the right path, then I am sure that the Ṛṣivākya will come true. The aim of yoga is, first of all, health. But we can try to keep our health good; however, sooner or later this body has its limitations. We cannot expect to be physically healthy all the time. Our real aim is through Ātmā Cintan—constantly thinking about what is ātmā. So you have to do your own research: What is ātmā for you? After Ātmā Cintan comes Ātmā Anubhūti. Ātmā Anubhūti means experiences, the glimpse of Ātmā Jñāna. And after Ātmā Anubhūti comes complete Ātmā Jñāna. Definitely, we cannot achieve that only through physical work—sport, any kind of movements, postures, prāṇāyāmas, etc. These are very good, but they do not solve the purpose of human life. Therefore, our scientific system, Yoga in Daily Life, which is based on authentic and ancient literature, has very much to learn and to teach—beyond this yoga book, our Yoga in the Life, or hidden powers in humans. It is the endless ocean of wisdom. This week we will have very beautiful topics, and I welcome you. Yoga is still very difficult for Western people to understand. They cannot proceed further than the physical body. At most, they achieve freedom from stress and peace of mind. That is very good, but it is not all; it will not solve our purpose. We have to come to the higher level of being human, to realize what it means for me to be a human. As long as we have doubts, anger, hate, and jealousy, we are still not even one hundred percent human. And if we go through a systematic path, we come to the higher level of consciousness. You can become, from Narasiṁha to Nārāyaṇa—from human to God. There are two kinds of gods; both are one. The God which has no form and no name—we give it names, but still we cannot see. Nirguṇa means without guṇa; guṇa means qualities. And saguṇa means with qualities. So as long as we are in the physical body, even if we are a thousand times God-realized, even if we have experienced Ātmanubhūti many times, we are still bound to this body. And this body is a bundle of guṇas—the qualities. Good qualities or bad qualities, there are different guṇas. They mean the qualities, the principles. As long as we are with the body, we are bound to these guṇas. In the Bhagavad Gītā, Arjuna asks a question to Bhagavān Kṛṣṇa in the twelfth chapter: "Bhagavān, what is the difference between nirguṇa and saguṇa?" Sarguṇa means with guṇas, and in prayer we have, "Nirguṇa says sarguṇa banāī," but in poetry and art, grammar does not matter; it is a different language. Arjuna’s question means: Which is better to worship—saguṇa or nirguṇa? Bhagavān Kṛṣṇa said, "Both are good, because both are the same. But being a human, in a human body with all qualities, we have difficulty worshipping something which is nowhere." Everywhere and nowhere—it is like the sky. But if we go through a personal God—each of us has our personal God—then we can proceed easily, because we are here on this earth. We have solid ground under our feet. Similarly, we have a solid hold in our devotion, our worship, and our love. That makes it easier for us; they will develop easily or have better development. Therefore, in this material world, in this mortal world, many great divine souls incarnated or were born. The word incarnation or birth is the same for one who had a father and mother. The mother gave birth; that one may be Krishna, maybe Rāma, or maybe any. They were given birth by a mother; therefore, "birth" is the proper word. When one is self-realized, full of divine energy and mercy, like Mahāprabhujī for example, we can say incarnation. But the word is the same: birth or incarnation. There is only one Svayambhū—that is Śiva. Śiva has manifested himself. His mother is the entire universe. He is the creator of himself; therefore Śiva has the name Mahādev. No other god has this name. So Śiva is the greatest. Do not make the mistake that Viṣṇu is the greatest. Viṣṇu is born or created by Śiva, but Viṣṇu himself is also great. The first Viṣṇu was created by the Mānasa putra through the mind of Śiva, because Viṣṇu has created the Śiva thought. So they are also incarnations, and Brahmā too. This is a conflict among people until they realize the reality; then all melt into the one. These are the subjects, the qualities, and the teachings of yoga. Yoga means balance. Yoga means harmony. Yoga means peace, and yoga means oneness. So yoga is not only postures; yoga is a principle, a tattva in the universe—like Brahma Tattva, Viṣṇu Tattva, Śiva Tattva, Yoga Tattva—and the highest is Guru Tattva. In all these tattvas, the highest tattva is Guru Tattva. Therefore it is: Guru Brahmā, Gurur Viṣṇu, Guru Devo Maheśvara—Guru is Śiva. Maheśvara, Mahāīśvara, like Mahādeva—this title is only given to Śiva. So, Guru Sākṣāt Parabrahma—above them is Parabrahma. Tasmai Śrī Gurave Namaḥ—and therefore we worship the Gurudeva. What is Gurudeva? Not this body, but we have to go through the body. Clearly, Bhagavān Kṛṣṇa said, "It is easy for you to follow the path of realization through the personal deity, Gurudeva." After this definition of Gurudeva, it is said that Guru Tattva is the path of the personal deity. That is Brahmānandam Paramasukhadam—that is the bliss of Brahman, paramasukhadam, the highest happiness, divine bliss. In the material world there is ānanda, happiness, but this happiness is limited; it will die with you or disappear. But Paramānanda, the highest or supreme bliss, permanent happiness, will be with us forever. Therefore, when you enter into Paramānanda, you become so happy and free. How? Gurujī said very nicely, "Abaham." Dīp Nārāyaṇ Bhagavān, after all searching, after all kinds of prapañca sādhanās, finally now I have found the divine bliss, the happiness at the lotus feet, the shelter of the Gurudeva. How? Sāgar is the ocean, and the wave is the wave. How does the wave again merge into the ocean? There is no difference between the ocean and the wave. Then why do we call it a wave? Why don’t we call it directly the ocean? No, there are waves; they are born, coming out of the ocean. So we are the wave of Brahman. And one day it will come, and we all become again the same Brahman. So there is no duality, but it seems like duality. We create the duality; we have difficulties. Otherwise, how will we express the waves? "Sāgar lehar samāyā." Therefore, this highest consciousness, the bliss, is in that. And again Bhagavān Kṛṣṇa said to Arjuna, "Arjuna, from time to time I manifest; I come through my yoga māyā. That is my yoga śakti, yoga power." So even Śiva is manifesting through yoga, and through his yoga śakti he manifests Brahmā and Viṣṇu, etc. Therefore Śiva is the greatest, the highest. And that is Brahmānanda. Brahmānandam Paramasukhadam—that bliss of Brahman is the highest, supreme happiness. And what is that Guru Tattva? Kevalaṃ Jñānamūrti—that is only the embodiment of knowledge, wisdom. So, Paramānandam Paramasukhadam Kevalaṃ Jñānamūrti. Ekam—only one, there is no two. Ocean and waves are there, but they are not two; they are one. Ekam, Nityam—everlasting. Vimalam—mal is impurity, spots; vimalam means without any spot, no ignorance. We have to get that knowledge; that knowledge will lead us. Knowledge, the quality, will show and prove, and that quality is knowledge, which we can’t measure in kilograms or centimetres—that is beyond. He, Kam, Nityam, Vimalam, Achalam. Achalam: chala and achalam; chala is movable, mobile; achalam is unmovable. We have it in our language everywhere. When you write your document or will: "all my movable and unmovable property, I donate it for the animals' welfare." Yes, many do that. There was a very rich lady in America, I saw her in 1978; she had about three hundred cats, and a big boat where the cats lived, with ten people taking care of them. She wrote in her testament that the interest from all her money should be used for the cats. So she made a foundation—happy cats, and also happy women. That is how she loves animals. So we all write, "my movable and immovable property," but this body is not immovable; it will die—it is mobile. One day we will go, but this earth is still unmovable, except for an earthquake. So achalam is unmovable, and chalam is movable. This ātmā is not movable, and therefore you cannot move it anywhere. The space in this castle, or our ashram, has many rooms; only walls made temporarily the barrier. But the space is the same. Similarly, the Brahman, Brahmajñāna—you realize oneness. All creatures in this world are myself. So, Ekam—only one, Nityam—everlasting, Vimalam—spotless, Achalam—unmovable, Nityam, Brahmānandam, Paramasukhadam, Kevalaṃ Jñānamūrti, Dvandātītam, Gagansadṛśyam—above all prapañca. What are the troubles? Gagansadṛśyam is like a sky. At that time, your consciousness, your love... Thanks to God, He put an āvaraṇa, a covering. If you could see through everything, my God, your neighbor would be restless. Can you imagine? You look at the wall and see the neighbors. Sometimes you will see good things, sometimes you will be terrified. We would die. See the situation of humans and other animals; we cannot resist such things. But whenever you get this vision—sometimes it happens to me—then suddenly I pull the curtain over, but still, if I direct my telescope, I am surprised. I come to know how rabbits are running. So if you know, don’t tell. If you tell, you are in trouble, or you will lose. So, at that time for us, every wealth is like dust. Then, completely, you become Sākṣī—the seer or witness. Then you dwell in them, and that thing is impure; that thing is bad. This is just the bubbles. The waves are just for a while; then these waves again merge into the ocean. Sarvadā Sākṣī Bhūtam—it is the knower of everything. Kevalaṃ Jñānamūrti Dvandātītaṃ Gagansadṛśyaṃ Tasmāśyādi Lakṣyaṃ—and that is the aim of all. Bhavatītam—above all purpose. Triguṇa rahitam—above these three guṇas. To that Gurudeva, we again and again bow down. Therefore, Guru Tattva is the highest Tattva. But we should know these principles. That we come to know and learn through the great saints and their real teachings. Every year, some new things come; some are modifying things. And most painful is when spiritual books or holy books are changed. That is why we should have some books like the Bhagavad Gītā in Sanskrit. You may give commentary, but you cannot add a single new line inside. You can, but immediately we will know it was not right. So that is yoga, our yoga sādhanā, for which we will also have nice lectures and nice practices. It is said that our sādhanā group will be called Kriyā Anuṣṭhānī, and the other group will be the āsana group—sādhanā and āsana. And if we cannot manage that, there is a sure and perfect way. Bhagavān Kṛṣṇa says, "Yogaḥ karmasu kauśalam"—Karma Yoga. So there is a lot of sevā here to be done, and if all of us dedicate forty minutes to sevā, we can do many good things for our ashram areas. And while doing your anuṣṭhāna or sitting in āsana and prāṇāyāma, if you become tired, give your body a more pure quality through some karma yoga. Then again, your consciousness, your citta-śuddhi, will be cleared. During Kriyā, all karmic fog will come up—karmic smoke—that you have to blow off, breathe out, through doing some good physical sevā. The program is as usual every time. Those who will be for Kriyānusthān will be in the Saṅgam Hall, and there will be prayer and program. All karma yogīs and those doing āsanas will have prayer here. Sorry, quarter to six you have to come for prayer. Then you go on your duty or do your class. Beautiful. Therefore, we will enjoy. Śrī Dīp Nārāyaṇa Bhagavān, Śrī Devpurīṣa Mahādeva, Satguru Svāmī Madhavānandajī Bhagavān, Satya Sanātana Dharma Kī Jai.