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Oṁ asme śrī dhyāṁ guru pūjā mūlaṁ gurur padaṁ. Mantra mūlaṁ gurur vākyaṁ, kṣa mūlaṁ gurur kṛpāṁ. Oṁ śānti, śānti, śānti. Deep Nārāyaṇ Bhagavān Kī Jai, Deveśvara Mahādeva Kī Jai, Satguru Svāmī Madhavānandjī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai, Kī Jai, Gajānanjī Mahārāj Kī Jai. Good evening and welcome. Abhaitāite. Nice to see you again. Yes, Kev, Asha, Zasevigal. We had a beautiful sādhanā camp last week that was dedicated to the yoga teachers of Yoga in Daily Life. It was very interesting, and we were nearly more than 800. The aim of this sādhanā camp was for further education, advanced learning about Yoga in Daily Life. It will continue. When one has finished eleven seminars, then one gets an examination to become a trainer for Yoga in Daily Life. Those who want only to have the Yoga in Daily Life yoga certificate have to 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 best aspirants. Very happy to see you and welcome you on behalf of our Śrī Mahāprabhujī Deep Satsaṅg Foundation Ashram in Strelka. We will also have a beautiful sādhanā camp. Every day, different kinds of classical yogas will be introduced, which are declared by authentic and ancient scriptures. Those scriptures are the evidence, and evidence will never die. So if we come to the right point, then I am sure that the ṛṣi vakya will come true. The aim of yoga is, first of all, health, but we can only try to keep our health good. Sooner or later, this body has its limitations. So we can’t expect to be physically healthy all the time. But our aim is through Ātmacintan. Ātmacintan means constantly thinking, "What is Ātmā?" So you have to do your own research work. What is Ātmā for you? After Ātmacintan comes Ātmā Anubhūti. Ātmā Anubhūti means experiencing the glimpse of Ātmā Jñāna. And after that Ātmā Bhūti comes the complete Ātmā Jñāna. Definitely, we cannot achieve that only through physical work—sport, any kind of movements, postures, prāṇāyāmas, etc. This is very good, but it doesn’t 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 within its frame. Accept this yoga book, our Yoga. And the life, our hidden powers in humans, is an endless ocean of wisdom. So this week we will have very beautiful topics, and I welcome you. Yoga is still very difficult for Western people to understand. Still, they cannot proceed further than the physical body. We have to come to the higher level of being a human, to realize what it means for me to be a human. As long as we have doubts, anger, hate, and jealousy, then we are still not human. We are not even 100% human. If we go through a systematic path, we come to a higher level of consciousness. You can become from Nara to Nārāyaṇa, from human to God. There are two kinds of gods. Both are the one. One is Nirguṇa, the God which has no form and no name. We give them a name, but still we can’t see. Nirguṇa means without guṇa. Guṇa means qualities, and saguṇa means with qualities. So as far as we are in the physical body, even if we are a thousand times God-realized, even if we have experienced anubhūti many times, we are still bound to this body. And our body is a bundle of guṇas, the qualities—good qualities or bad qualities. So there are different guṇas, which means 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? Saguṇa means with guṇas. (Note: saguṇa is spoken, not saguṇa without 'r'. In prayer, we have nirguṇ sī sarguṇ banāye; in poetry and art, the grammar doesn't matter, so it has a different language.) Arjuna means, what is better to perceive, Saguṇa or the 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 difficulties worshiping something which is nowhere—everywhere and nowhere. It’s like a sky. But if we go through a personal God—we each have our personal God—through that we can go easily because we are here on this earth. We have a solid ground under our feet. Similarly, we have a solid hold in our devotion, our worship, 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, many great divine souls incarnated or were born; the word "incarnation" or "born" is the same. They had a father and mother. The mother has given birth. That one may be Krishna, maybe Rama, or maybe any other. They were given birth by a mother. Therefore, it is a proper word: birth. When one is self-realized, full of the divine energy, mercy—like Mahāprabhujī, for example—we can say incarnation. But birth is the same, birth or incarnation. There is only one Swayambhū, that is Śiva. Shiva has manifested himself. His mother is the entire universe. He is the creator of himself. Therefore, Śiva has a name, Mahādev. No other god has this name. Mahādev means the greatest. So Shiva is the greatest. Don’t make the mistake that Vishnu is the greatest. Don’t say this. Viṣṇu is born or created by Śiva. But Viṣṇu itself is also great. The first Viṣṇu was created by a Manasputra through the mind of Śiva. So they are also incarnations, and Brahmā too. So this is a conflict among the people, until they realize the reality. Then all will melt into the one. So these are the subjects and the qualities, the teachings of the yoga. Yoga means balance. Yoga means harmony. Yoga means peace. 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 the Guru tattva. In all these tattvas, the highest tattva is Guru-tattva. Therefore, it is Guru-Brahmā, Guru-Devija-Brahmā, Guru-Vishnu, Guru-Devo-Vishnu. Guru-Devo-Maheśvara, Guru-Devo-Śiva. Maheśvara-Mahā-Īśvara. Like Mahādeva, this title is only given to Śiva. So above them is Parabrahman, and therefore we worship the Gurudeva. What is Gurudeva? Not this body, but we have to go through the body. Clearly, Bhagavān Kṛṣṇa said, "Easy for you is to follow the path of realization; go through the personal deity, Gurudeva." After this definition of the Gurudeva, it is said that Guru Tattva is that brahmānandam paramasukhadam, that is the bliss of the Brahman. Paramasukhādam, the highest happiness, divine bliss, the highest happiness. In the material world, there is ānanda, happiness. But this happiness is limited. This happiness will die with you, or this happiness will disappear. But still, happiness. But Paramānanda, the highest or supreme bliss, will be ever there. Therefore, when you enter into the Paramānanda, then you are so happy and free. How? Guruji said it very nicely: Abham Guru Charan Sukhapaya. Sagarle Sama, Sagarle Sama, Deep Narayan Bhagwan. After this, all searching, all kinds of prapañc sādhanās. Finally, now I got the divine bliss, the happiness at the lotus feet or shelter of the Gurudeva. How? Sāgar is the ocean and the wave is the wave. How the wave again merges into the ocean. There is no difference between the ocean and the wave. Then why do we call it the wave? Why don’t we call it directly ocean? No, there are waves. They are born, they are coming out of the ocean. So we are the wave of the Brahman, and one day it will come, and we all become again the same Brahman. So there is no duality, but it seems duality. We create the duality; we have difficulties. Otherwise, how will we express the waves? Sagar lehar samaya. Therefore, this highest consciousness, the bliss, is in that. And therefore 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 Brahma-ānanda. Brahmānandam param sukhadam. That bliss of Brahman is the highest, supreme happiness. And what is that Guru Tattva? Kevalaṁ jñānam ūrtim. That’s only the embodiment of the knowledge, the wisdom. When that enters into you, then you are not worshipping the body, but through the body, worshipping what is inside. That’s it. So paramānandam, paramsukhadam, kevalaṁ jñānamūrti, ekaṁ nityam vimalaṁ śāśvataṁ. Ekam, only one, there is no two. Ocean and waves are there. But they are not two, they are one. Ekam nityam, everlasting. Vimalam is impurity. And that quality is the knowledge, which we can’t measure with kilograms nor with centimetres. That’s beyond. Ekaṁ nityam vimalam achalam. Vimalam, spotless. Achalam: chala and achalam. Chala is movable. Chala is mobile, and achal is unmovable. We have it in our language everywhere. When you write your document or your willpower: "All my movable and immovable property... I donated for the animals’ welfare." Yes, many are doing it. There was a very rich lady in America, 1878. I saw her in 1978. She had about 300 cats. 300 cats, and she had a big boat. And in this boat, the cats were living, and she had about ten people taking care of them. And she wrote in her testament that the interest of all my money should be used for the cats, so she made a foundation. Happy cats and also happy women. That’s how she loves the animals. So we all write, "My movable and unmovable property." But this body is not immovable. This body will die, so it is immobile. One day it will go, but this earth is still immovable, except for an earthquake. So a cell is immovable, and chal is movable. So this ātmā is not movable, and therefore you can’t move anywhere. The space in this castle, or our ashram, has so many rooms; only walls make it a temporary barrier. Space is the same. Similarly, the Brahman, Brahmajñāna, you realize oneness. Viśvaprāṇī merī ātmā hai, all creatures in this world are myself. So ekam, only one. Nityam, everlasting. Nityam, everlasting, vimal, spotless, achalam, unmovable, brahmānandam, param, śukadam, kevalam, jñānam, urti, dvandātītam, gagana-sadṛśyam, above all parpañca, worldly troubles. It is like a sky. At that time, your consciousness, your love will become like a sky for all. Ekam nityam vimalam achalam sarvādhi sākṣī bhūtam, and knower of all. You know everything about every creature. But sometimes it’s unpleasant to see how it is. Thanks to God, he put āvaraṇa, mālavikṣepa, and āvaraṇa. If you can see all through, my God, your neighbor will be restless. Can you imagine? You look in the wall and you see the neighbors. And if you come to know, sometimes you will see good, and sometimes you will be terrified. We will die. See the situation of the humans and other animals. We can’t resist such things. But whenever you get this vision, Sarvātī Sākṣī Bhūtam, you see, sometimes it happens to me, then suddenly I pull the curtain over. But still, if I direct my telescope, then I’m surprised. I’m surprised, then I come to know how the rabbit is running. So if you know, don’t tell. If you tell, you are in trouble. Or you will lose. So that time is for us. Every wealth is like dust. Then you become complete, śākṣī. Sākṣī means the seer or witness. Then you dwell in them. Then that thing is impure. That thing is bad. This is just the bubbles. The waves just for a while. Then these waves again merge into the ocean. It is the knower of everything. And that is the aim of all. Bhavatītam is above this all-purpose. Trigunātītam is above this triguṇam. Satgurutam namam yam. To that Gurudev, 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 the spiritual books or holy books are changed. That’s why we should have some books, like the Bhagavad Gītā, in Sanskrit. You may give the commentary, but you can’t write one new line inside. You can, but immediately, we’ll know this was not right. So that is yoga, our yoga sādhanā. We will have nice lectures for all of you and nice practices. It is said that there will be our sādhanā group that’s called Kriyā Anuṣṭhānī, and the other group will be the āsana group, sādhanā and āsana. And if we can’t manage that, there is a sure and perfect way. Bhagavān Kṛṣṇa says, "Yogaḥ karmasu kauśalam," karma yoga. So a lot of seva we have here to be done, and if all of us dedicate 40 minutes for seva, then we can do many good things for our ashram areas. And while doing your anuṣṭhāna or sitting and āsanas and prāṇāyāmas, you are tired, so you give to your body more pure quality through some karma yoga. Then again, your consciousness, your citta-vṛtti will be cleared up. During the Kriya, all karmic fog will come up, and karmic smoke will come up. Yes. That you have to blow off, breathe out, through doing some good physical seva. So, the program is as usual, every time. So, those who will be for Kṛiyānusthān will be in the Saṅgam Hall, and there will be prayer and program. And all karma yogīs and those who are doing āsanas, they will have prayer here. Quarter to six, you have to be here, except mothers and children. So all karma yogīs, maybe they are in the kitchen or in the garden, or guards—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. So let’s enjoy it. Śrī Deep Narāyaṇ Bhagavān, Śrī Dev Puruṣa Mahādeva, Śrī Satguru Svāmī Madhavānandajī Bhagavān, Śrī Satya Sanātana.