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Namaḥ Karatā Prabhudeep Karatā, Mahā Prabhudeep Karatā Hikevalam, Hari Om, Praṇām Viśva Gurujī, Praṇām Yogājī, dear yoga brothers and sisters. More than fifty years ago, one important path started. Viśva Gurujī went to the West, to Europe, and very soon he established the first center in the city of Vienna, Austria—a city we know in modern history as one of the most important in the world. During all five decades of his dedicated work around the globe, he has established more than four thousand yoga centers on all five continents. There are countries where every town has a Yoga in Daily Life center, with disciples practicing the system. For example, my country has only two million inhabitants, but there are more than ten thousand disciples regularly practicing the Yoga in Daily Life scientific system. Yet, all the endeavors and great work of Viśva Gurujī reached a point where he could not do much more alone, because something else needed to happen. Somebody else needed to act. It is not the role of Viśva Gurujī to be part of international relations and politics. So, something else was required, and it happened last November. Through the sponsorship of the respected Prime Minister of India, Modījī, the United Nations declared an International Day of Yoga. This was the first peak. The second peak, even more important for all of us, occurred in the past days when International Yoga Day was organized, most importantly at its epicenter in New Delhi, India. I can say on behalf of all international delegates of Yoga in Daily Life—among fifty-two international delegates, twelve were from the Yoga in Daily Life scientific system—that we were more than honored to participate in the International Yoga Conference organized by the Government of India and respected Prime Minister Modījī. Even more importantly for us, we could be at that very important conference together with Viśva Gurujī as a keynote speaker and a distinguished invitee to this global event. We thank the Government of India and its president immensely for their hospitality and all they provided during those days in New Delhi. We are very happy to have been part of it. However, the process does not end there. As Viśva Gurujī stated in his address at the conference, this precious day, the 21st of June, marks the end of Kali Yuga, and the process of starting Satya Yuga has begun. It is now even more important for all of us to accompany Viśva Gurujī and assist him on the path of spreading yoga further, becoming more conscious of how vital it is that everyone not only practices yoga but lives yoga in daily life—in every thought, in every action. Once again, I pay my greatest gratitude from all of us to the Government of India, the Ministry of Āyush, its Secretary Sanyal, and especially the first and only world minister for yoga, Yaśo Naik. I am sure the delegation of Yoga in Daily Life will be even larger next year at the second international conference. Until then, let us all accompany and spread yoga together with Viśva Gurujī. Hari Om. Thank you, Sugandh Purī, for your kind words. Sugandh Purī performed a lot of sevā, not only for us who were there but also a great service to the Āyush Department and the Ministry of Yoga and Āyurveda. This morning, I received a telephone call from the organization and all the volunteers involved. That person said, "Swāmījī, I am not merely offering empty words of respect. Throughout the entire program, all the volunteers and officers, even the ministers, were admiring the group of yogīs for their discipline in daily life." During intervals for tea, people typically rush out like sheep from a pen when the gate opens. But our group waited, went peacefully, and let others have their tea first. It left a very positive impression of our bhaktas from different parts of the world. So, thank you. I am happy and proud of you. Yoga is not three, four, or five thousand years old. Someone wrote—I do not know from which part, perhaps from the Āyush Ministry—"Yoga is five thousand years old." I do not know who wrote this, but it must be corrected. Yoga is not a posture. Yoga is not prāṇāyāma, not a kriyā, not a bandha. Yoga is not meditation. Yoga is not a mantra, not a yantra, not tantra. When we say the word "yoga," it means meeting, milana, joṛanā, uniting. That is called yoga, sanyoga—coincidentally, sanyoga. Yoga is that which is joined. In this definition, it is this: the jīvātmā and paramātmā were separated due to ignorance (ajñāna). Through yoga, they become one again. So, all kriyās, mantras, yantras, tantras, āsanas, prāṇāyāmas, pradhānas, meditations—whatever we call them—are not yoga itself but are paths to yoga. Life is a journey, not a destination. Yoga is where union happens; it becomes one. Ek hotā hai when everything becomes one. That is called yoga. When Bhagavān Kṛṣṇa left his body, all the bhaktas, gopas, and gopīs were sad. When anyone dies, everyone is sad—parents, families, friends. After Lord Kṛṣṇa left, the gopīs and gopas, the disciples of Kṛṣṇa, said to Uddhava: "Haya Uddhava, hame batādo. Uddhav jī, ab hame batādījī." Tell us: yog se kyā vyog kam hai? Yogiyon kī banme kutya, aur vyogiyon kī hirde basate hai. Now, tell me, Uddhavjī, when my dear one is separated—that is called vyoga, when they die or leave—at that time, you are alone. But that separation becomes one in the heart with the pain. There is no duality; it is only oneness in the heart. A yogī, to become one with God, goes into the forest, thinking, "I do not want people, I do not want this or that; I just want to be myself." Such a person meditates to become one with God. Once, a man was sitting under a tree, meditating. A farmer thought, "This person must be sad. He has been sitting there alone for an hour, not looking around." The farmer went and said, "Hello, friend, how are you?" The meditator replied, "I am okay." The farmer said, "I came because I saw you sitting here sad and alone. Do you not feel lonely?" The meditator said, "Yes, I feel lonely now." What does that mean? When you were not here, I was one with myself. Now that you have come, I am lonely. Before, I was one with myself. When our vṛttis (mental modifications) go outward, we are not one with our Self but are divided into many vṛttis and bhāvanās (sentiments). So, when vyoga (separation) occurs, one becomes alone; and when yoga (union) occurs, one also becomes one. But the experience is different, though the bhāvanā is similar. This is because there is a different kind of fire involved: citāgni, havanāgni, jatharāgni—various types of agni exist. It gives heat, burns to ashes. In the same way, for a yogī, yoginī, or sādhaka—like Mīrābāī, for example—the most dangerous fire, which can also burn your heart, is called Virāgni (the fire of detachment). Virakī māri ban-ban dholu. O Virāgni kī andhar suffering kar rahī hai. She is suffering within the fire of detachment, running in the forest, here and there. Ved mila nai koī. I meet no one who can cure this disease of viraagni. In the last part of the bhajan, it is said: O Śyāmrarā, this illness of mine can only be cured when you come, O Kṛṣṇa, as my Vedya, as a doctor. So, again, everyone says—and not just again, but it is applied in such a way that one attains peace. The one to whom attachment is applied, only that one, or else they come from the earth to experiment. So, yoga is as old as the sky. Yoga is as old as all this space, the sky. Space, I always say, is like the body of the mother. It is in the form of the mother's body; it is the womb of the mother. What is it? It is Ākāśa, Pṛthvī Tatva. And within it is Hiraṇya Garbha. Hiraṇya Garbha means gold; garbha is within. The entire Brahman, Caitanya (consciousness), is within the universe—not the universe within consciousness. Whatever is in the sky is within that only. Now, between space and consciousness, there is what is called Śakti. As Kṛṣṇa says: "From time to time, I manifest myself through my yogamāyā." That Śakti is like the cement between two bricks. That is Śakti Yoga, which balances the universe and consciousness. Balance is harmonizing and uniting; that is called Yoga. Through that Yoga, our body or any creature's body is created. The five elements: space (ākāśa); air (vāyu); fire (agni); earth (pṛthvī); water (jala). From these five tattvas, this body is joined. When there is any kind of imbalance or damage, it must be repaired. About eighteen years ago, Pushpājī Garg from the Jaipur Yoga Center, Yogśālā Kendra, said in her pravacana (discourse)—I do not say this; it is a matter of knowledge—she said: Just like a house, a wall is made of five elements. There is sky, water, fire... If this house is broken, to repair it we need the same material, the same power to connect it. These are not my words; they are Pushpājī's words. Do you remember Pushpājī? So, what is keeping it together? That is yoga. And what can that yoga do? Till today, no scientist or anyone could create that same thing. Yesterday, at the yoga conference, one speaker said: There is no scientist today who can make one drop of blood. Can you make a drop of blood? But that machine, which God has, that machine of yoga—that is yoga; that is called life. And that life, no one can give. Only that yog, sañjog—both are called yoga. Through that yoga, the five elements come together. How many yantras (mechanisms) are functioning? We do not know; we do not understand their function. Only God knows, or that yogī knows what is hidden within our body. This Śakti follows us; it guides us in this life and after death, showing where our soul is going. This Śakti Māta, that param Śakti, Ādhyā Śakti, Brahmāṇḍa Śakti, is with us all the time, like a mother who keeps her baby in her womb. Wherever she goes, the mother takes the baby with her. Similarly, a pregnant woman carries her embryo; it does not matter where she goes. In the same way, wherever the soul wants to go, this Brahmāṇḍī Śakti carries that soul around Ānanda and this universe. So, yoga is as old as space and consciousness. Now, another point: It is said in our śāstras how creation takes place. There it is said: "I am one, and now I will multiply myself." Who said this? When there is nothing, who is saying, "I will become one man and one woman"? In Christianity, they say: "Holy Father, O Lord, thy will be done." So, "Thy will be done." O God, whatever is your will, that will be. But what is God's will? Does God have any wish? No. In the Bible, "Thy will be done" is not said to a personal form of God but to that universal God, whom we call Brahman and they call Holy Father. Muslims say Malik, Allah. Again, it is a language problem. The head of all the Mullahs in Jaipur and Rajasthan came here. He gave a discourse and said, "Swāmījī, I have read all the Vedas. I study all the Vedas and Upaniṣads." When he read the Vedas, he came with Kapūrjī, Gulābjī Kotharī one day. He said, "When I read the Vedas, I understood what the Quran is and what the difference is between the Quran and the Vedas. There is only one difference: language." Only language. This language, yahī hamāre ko dagmag karatī hai. Otherwise, there is no difference. Bhagavān Kṛṣṇa said to Arjuna: "Arjuna, nothing is impossible for me in the entire universe. Whatever I want, I can have. But still, I am working because all will follow and do what I do." That Brahmāṇḍīya Śakti, consciousness, has a movement. That movement is what we call resonance, vibration, dharkaṇā. That is called cetanā jagrat (awakened consciousness). The vibration, the resonance that begins, is called Aum. Only resonance. That resonance develops Akār, Ukār, Makār—the Trinity: Brahmā, Viṣṇu, Maheś. You can say: Holy Father, Holy Spirit, and Holy Son. All three are in oneness. Again, the difference is only in language. For example, a woman is sitting here on a chair. A boy comes and sits beside her. He says, "My grandmother." Her husband sits beside her and says, "My wife." A third person comes and says, "My sister." A fourth says, "My daughter." Now, which one do you want her to be? Grandmother, mother, wife, daughter? She is the same person, one person. The difference is from which angle you see and which relation you have. Similarly, through which angle we perceive, we see that as a religion. It is okay because your relation is there. Religion means relation. "Mām eva aśo jīva loke jīva bhūta sanātan." "Sanātan mere meyman āye kaun ki wo hamāre sanātan hai?" And that is our part. So, everyone is ours. There is no duality. One in all and all in one. So, nāda, pūnāda, akāra, ukāra, makāra. Yesterday, someone asked a question: How was Om created, or how did Om come? I wanted to give the answer but did not. They asked the speaker. That nāda, that sound, resonance, exists in each and every grain of sand, in each and every plant, in this flower. There is still a resonance. This has life; this has nāda. Similarly, in stars, all scientists today say when they go with the planet, they go together. They say there is a resonance in space. Wonderful. As far as you go, the sound changes. That is Aum. Without that Aum resonance, nothing would exist. Within no time, your body would disappear like cotton or a flower that dries. Our seeds dry, and each seed grows. In German, it is called "Altweibsommer"—I will not translate; I do not know what it means. It is in German only. Leave it. Tu vo jo phool hota hai. We have some similar flowers. Phool khultā hai. The flower opens like cotton, then dries, and one by one the petals, which are like cotton, fall down, and the wind blows. If that resonance, that sense of home, were not there, within no time we would all disappear, just like the flowers or cotton disappear. Or like when you clean with alcohol, it evaporates quickly. So, that is Aum. It is not an Aum you write like this; we do not understand the language. That Aum is that through that resonance, we collect some energy of consciousness at once. Then comes a light, agni tattva, and from that light, svayambhū (the self-born). That bīj (seed) is svayambhū. Every father is svayambhū. Every child, whether boy or girl, is svayambhū. Who is svayambhū? He is my father. Śiva, śravyam bahu, becomes a form. Whoever you call the Trinity or anything—from this, Śiva appears. When Śiva appears through resonance, Aum, light, and then into the five tattvas, at that time Śiva comes in a meditation posture. Many ages, yugas, passed away. He was still in samādhi. Therefore, when Śiva, and all this Māyā, Rāchnī, Pārvatī Śakti—whatever they were—anything had to be done, they say, "Do it quickly, because once Śiva closes his eyes, then ke yug chale jāyeṅge. If Śiva closes his eyes again, the senses will go, because he goes into his divine Self." So, yoga began when he came; that was the meditation that begins yoga. All the techniques, postures, herbs, everything is developed by that Śiva-Śakti. So, yantra, mantra, bhāṣā, prārthanā—everything is a creation of that Swayambhū. Therefore, if someone tries to give knowledge, they say, "Do not teach mantras to Mahādevjī." He is going to create mantras himself. So, you sit here to talk about yoga. What will you explain about yoga to Pushpājī? Pushpājī is going to give birth to yoga. She has cured lakhs of people through yoga. Millions have been trained by her in Rajasthan and elsewhere. Pushpājī is a great yoginī, but she never said, "I am great." Because what is it said? Bada bada hi nah kare, aur bada ne bole bol. Rahiman, heera kab kahe, "Laak hamaara mo"? A real diamond (heera) is kept submerged, hidden. A glass diamond is kept on display. What do they say? In a showroom window, they keep glass pieces to prevent theft; alarms are installed. The real one is kept in a safe. So, that life, the ātmā within, is covered. All that is glass, without spark, is called Nakāra. Make-up. It is make-up; it is not real. That is why it is called nakāra—not real. So, why do we wash our hands in water? To remove the dirt from the mind, my dear. For many births, the mind has been washed like this. And the one who is immortal, the one who is sweet like this... Kuber bhī hajur, jiske phir vikṣā se din guzarate hai. Lā paravāyī ho to aisī ho. So, that is yoga. Why are you opposing yoga, brother? If you are against home and yoga, you are against yourself. If you are against Sūrya Namaskār or Sūrya, this sun will not rise anymore. We will all die within a week. All vegetation will die. Sūrya is our life. We do not pray to Sūrya; we request Sūrya to give us strength and devotion. So, what? God is one, and that is within all. Now, consciousness about yoga around the whole world has gained a stem. That should bring, and will bring, clarity about what is a practice of yoga and what is not. Yoga se manuṣya yogya banta hai. Like manuṣya hota hai. Yesterday, I think Modījī said—he paid condolences to people in Mumbai who died from alcohol. Modījī said, "If they practice yoga, nobody will die like this. See how big this donation is? It is a virtue." Those who practice will have their antaḥkaraṇa (inner instrument) purified; then alcohol and such will not affect them. Every year, many accidents happen due to drinking. The driver drinks and kills himself and others. In India, on the road it is written: "Bachāv mein hī bachāv hai." Protection is in protection. Protect yourself, and you automatically protect others. Similarly, yoga is the universe. This science of yoga encompasses body, mind, soul, and consciousness. It teaches how to be successful in human life. Humans have dayā (compassion), mercy, understanding, forgiveness. Only a yogī can become that, one who follows Guru Vākyā (the Guru's word) and what Gurudev has instructed. Where is this tradition from? In India, when arranging a marriage, the girl's parents go to the boy's parents and ask, "What is your family? Which family are you from? Grandmother, this, that." They check the history. The boy's parents also go to see the girl's background. Paramparā kiyā hai? Raghu kul rīt, sadā calī āyī tū. Tumhara kul kiya hai? Like we have Alakpurījī Sidhpeet Paramparā. Our Sidhpeet Paramparā is that which, from the very beginning, is like Gaṅgā and Alaknandā. The Alaknandā River—this tradition is based on our tradition. By knowing the tradition, by drinking water, by doing sādhanā, by knowing. And you say, "What is this? I am a mother and father." What is the meaning now? Why don't you get married? Who was there? What is in this? Oh, wow! I don't care about them. Now, whatever is there, spread it. That is not the way. That is why, in Kali Yuga, Lord Kṛṣṇa says that Varṇa Śaṅkar (mixing of castes) has happened. If one leaves his Guru and runs away, his spiritual practice will not be successful. That is why it is said: one is Lākṣāratī and the other is Vācāratī. Vācaratī are those who give good speeches, small talks, and make others laugh. But Lakṣāratī are those who follow the footsteps of our ancestors, sages, ṛṣis, and gurus; they are the ones who can help us reach the goal. That is why it is said: "Gurur brahmā gurur viṣṇu gurur devo maheśvaraḥ, gurur sākṣāt paraṁ brahma tasmai śrī gurave namaḥ. Dhyāna mūlaṁ gurur mūrtiḥ, pūjā mūlaṁ guroḥ padam, mantra mūlaṁ guror vākyaṁ, mokṣa mūlaṁ guroḥ kṛpā." So, yoga, karma śukauśalam (skill in action), and learning from a yogī are essential. Our mother is also a guru. The first guru is my mother, my father. The second is Māta Guru, Mātṛ Rīn, Pitṛ Rīn, Deva Rīn, Ṛṣi Rīn, and Ācārya Rīn. The ṛṣis brought the sense of yoga; the ācārya is our professor who teaches in school. Those in a bad state... Our Rāmacandra is sitting, his wife is sitting. Even today, the teacher of our school, the master, will join hands with us. He will be the teacher. Chahe ek kahani... One man was bathing near a big lake, a sarovar. A bird was standing on one leg in the water—a heron, a stork. It stood on one leg. The Guru asked him, "Why does he keep his feet like this? Is he doing yoga or what?" The bird started with one pādāsana. It caught a fish, threw it up, and caught it in its mouth. The man said, "This is a very good art (kalā). I will also do it." He tried slowly. He took a small berry, threw it up, and tried to catch it. Once, twice... This is it: when an idea and feelings come to your mind, you will not give up. You will achieve it. Chhodnā nahī̃ hai. Lagān lagnī chāhiye. Bhavasāgarī means all the vāsanās of this saṃsāra are dried up. Now I have nothing to do to swim through all this. Prapañca māyā is finished for me. Why should I try to swim? I can walk through. Lagan (determination), those who have realized concentration, certainty, decisions, and kalpa (resolve), can come through. Now, a very good secretary... That man tried every day, throwing and catching. He practiced with a laddu, then a knife, then gave it to someone else. Abhyāsa karat karat abhyāsa, pyaare rasi ki āvat jāvat pe padat nisāna. Abhyāsa kauntei abhyāsa, abhyāsa he arjuna, abhyāsa karo. While doing this, he threw a screwdriver and caught it. He threw a knife and caught it. He sent the knife, screwdriver—threw and caught with his mouth, quickly, with his teeth. Now he wanted to go into the world to demonstrate his mastery. He began to prepare for a show. They asked, "Who was your guru? Who taught you this knowledge?" He said, "Gurujī? I practiced myself. I did it on my own. What is a guru?" Then, because they asked, "Who is your guru?" he said, "I don't need a guru." Then he threw the sword up, and it went through his stomach. He disregarded the Guru's support. The knowledge the Guru gave, what did he do with it? They took him to the hospital. He survived. The Guru shows such wonders; he saves. Later, he came to the village, folded his hands, and said, "My guru, I will tell now: it was that bird in the water who caught the fish, threw it, and caught it. I was observing how well he did it. I slowly developed the same technique." So, the first guru is paramount. Therefore, we have the tradition of saints. Within the tradition, temples are built, mūrtis are made, photos are established, and the guru is worshipped. Otherwise, it is said: a guru's traitor is the worst. His work will never be complete. At some point, he will be crushed; his feet will be broken. Manavadhīradhīrachalagāṅgārachanāre bhaishikarparchanāre... Chant, chant... Rasta degī bulā, ī rāga sunā. Man tero mohe rasta degā bulā. Ī manvā, ī manvā, ī chadnā reba. Ī śikhar para chadnā reba, ī chadnā reba. Gagana ghara chāhi bhai, manavada bina jānyo koī. Uncho chaḍhasī paḍe dharana para āī. Bin janyo koi uncho pade, dharan par aai. Satguru bin malūm nahī̃ padatā, mārag jīnā bhāī man vadena. Satguru Swāmī Devapurīṣa, dīnī senā batāi. Man dheere di chal, sīkar par chaḍnā e chaḍnā, rebhā e gagana gar chaḍnā e chaḍnā, dheere di man dheere di chal, gagana gar. Devpurījī Mahādeva, Sadguru Nārāyaṇa Bhagavān, Satguru Svāmī Madhavānandajī Bhagavān, Satya. Sanātana Dharma, Sabaṛṣi Muni Mahātmā, Bhaktāra Bhagavān, Mātā Pitā Gurudeva, Oṁ Śānti.