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O Śirḍī Prāṇārāyaṇa Bhagavān, Śrī Śrī Deva Puruṣa Mahādeva, Dharma Samrāṭ, Satguru Svāmī Madhavānandī Bhagavān, Satya Sanātana, our subject is always yoga. Yoga does not mean merely āsanas and prāṇāyāmas. Meditation, bandhas, mudrās, kriyās—all these are a way to yoga. As Mahatma Gandhi said, there is no way to peace; peace itself is the way. Similarly, all these are just a way which should be followed or practised systematically, with discipline. We all have many health problems. There are people who dedicate one to two hours every day for practice; they appear healthy. So, again and again, we shall try to maintain the discipline of practice. Perhaps last year we did not pay attention to our practices. So, āsana and prāṇāyāma are not everything, but everything is nothing without them. We should not forget: there is an orange and the orange skin. We peel it off and throw it away because only the inside is the orange, which has juice and seeds. But without that orange skin, the orange would not have developed. Similarly, our body needs care, and that is the daily practice. Holy Gurujī used to say: you have one hundred different duties and obligations. These are for you—perhaps a kind of hard work, disturbances, or problems. So, if you have a hundred different kinds of situations, duties, and problems, then accept one more, not as a problem, but as a discipline: practice yoga every day—mantra, meditation, āsanas, prāṇāyāmas. Well, I am an example, but I am not a good example. That is the problem; that’s why I don’t tell you. Every time I think I must do one and a half hours of āsanas, prāṇāyāmas, mantras, and meditations, I do them. But my life situation has become more complicated—not in a negative way—because I render my service to all creatures and humans. That is my service, my practice, for I made a saṅkalpa to bring this divine message of Gurudeva. And that is not easy; you have to be very faithful. Like a husband and wife, it is not easy for them to follow each other lifelong, to be honest with each other, to have tolerance, mutual understanding, love, respect, adoration, and acceptance. A husband and wife share not only an emotional, compassionate love, but a sense of belonging. Similarly, you have to be very loyal to your master and bring the master’s message lifelong. We see many changes. Many turn negatively because they did not truly realize what the Master is, and that is why they are not successful. So, if you cannot do good, you do bad. An artist who makes poetry from clay or glass takes time, concentration, and talent. But to break it does not take time. So, it is a wise one who builds something good lifelong, and a stupid one can destroy it within no time. There is a very nice poem I have often mentioned: Sīkho usko dījīye jisko sīk ṣahāye, sīk dete bandar ko bhaiyā kā ghar jāye. Give advice and knowledge to those who can accept and digest it. For example, there is a beautiful small bird, mostly found in dry countries with little rain. That bird makes a beautiful nest; it is like art. The bird has only one beak, no hands. She brings particular dry grass—not any kind—and weaves a beautiful nest. She hangs it on a very thin, tiny branch of a tree, high up. Why? Because there are many creatures that could eat the eggs or the babies. Look how intelligent birds are; they learn so quickly. I told you about Jordan, in the Jādānī Āśram at Holy Gurujī’s Samādhi. There is a beautiful hall on the ground, but birds would go in and make dust. The yogīs wanted a glass door so one could see Gurujī’s samādhi while the door remained closed. Of course, the yogī wanted modern technology, so he installed a beautiful glass door with a sensor; the door opens and closes automatically. When he put the door in, the birds were very unhappy. When your house is locked, you are unhappy. The birds seemed to say, "We have the birthright here." The door was closed, and we were testing it: we would go near, the door opens; we go away, it closes. Three or four birds were sitting outside, wanting to go in. They watched how people went in: when people came close, the door opened. The birds wanted to fly in, but it would close again, and they did not dare come close. When we went about ten meters away, the birds decided to experiment. They came exactly to the sensor, the door opened, and they went inside safely. Then they were thinking how to get out. People went out, the door opened, and they were waiting. Again, they came near the door inside, and it opened. It was an expensive door. It took Yogesh two, three months, or half a year to get such a door. He ordered a sensor from Europe, thinking Indian quality was not good enough. But even the birds of Jordan could not be defeated by your quality. If someone kills a baby bird or any animal, they feel the same pain. They are so sad, but we do not understand their language. One bird sits on a tree, has a nest, and sits on the eggs. The father bird brings food for the mother, his wife. Then the babies hatch. The mother watches, the father watches. When the father thinks they are grown, he goes a little farther to search for food. The mother also goes to search for food, only 30 to 40 meters away. A crow comes quickly and takes all three babies. The father returns. The mother looks at the empty nest. The father is also sad. It was such a sad atmosphere. Animals have the same kinds of feelings: love, sadness, etc. They try very hard to protect their babies. So that bird makes its nest on a very tiny branch, like this, very tiny, and on a thorny bush. If a snake comes for the eggs, the snake cannot go there because the branch is so flexible the snake would fall. A crow cannot sit on it. No big birds can sit there. No matter how strong a storm comes, that nest will not blow away. Unless the tree breaks, no matter how strong the rain, not one drop goes in. Even if hail comes down, the babies are not injured because the nest is so thick—a few centimeters—and very soft. When it is cold, it is nice and warm; when it is very hot, it is very nice and cool. What nature can do is unbelievable. A human trying to make exactly that nest would not be successful, and she has only one beak. How can she do it? She had a beautiful nest. The babies or eggs are inside, and she sits at the door. On the door, there is a curtain like this where good air comes, and she sits inside here on the door, and she has her own swing, enjoying it. One day in winter, it was very cold, and rain came very heavily. Under the tree, near the trunk, a monkey was sitting and freezing, shivering. The bird felt sorry for the monkey. The bird wanted to give advice. "Brother monkey, you are nearly like a human—two legs, two hands, a strong body. Why don’t you make a nice nest or a hut for your own protection during the cold season and the hot season, to protect yourself from storms and hail, etc.?" The monkey looked up. "You little bird, you give me advice? You don’t know me. I will show you." He jumped, caught the nest, tore it, and threw it in the water. "And what else?" he said. The bird said, "Brother, I did not mean like this. I did not want to humiliate you; I gave you a suggestion." The monkey was... No, the bird was sad. While giving advice to the monkey, the bhaiyā (a kind of bird) lost its nest, lost its house. So the very famous poem: Sīkho usko dījīye... Give advice to those who can understand and digest your suggestion. But when you give advice to a monkey, the monkey will never listen. The bhaiyā lost its house. Therefore, in spirituality and development, if someone advises and you say, "No, yes, I know," but leave it, you will not progress. To understand the teachings of Gurudeva, you must understand Gurudeva; otherwise, you will not follow. You should have realized in your heart what is Guru Tattva. Otherwise, you will fail, and you may destroy more. But those who understand will achieve. We do not know if we will get a human life again. So this is one of the best opportunities, a golden chance. We must utilize it. There is a Bahiraṅga Yoga and an Antaraṅga Yoga. Bahiraṅga Yoga is the outside practice: āsanas, prāṇāyāmas, karma yoga, etc. That is very important. Antaraṅga Yoga is the inner function, the inner practice. Bahiraṅga Yoga we can supplement through sport, cycling, running, swimming, etc. But Antaraṅga Yoga is different, and there are many obstacles. First are the three guṇas in Āyurveda: sattva, rajas, and tamas. Then we have three obstacles: mala (impurity), vikṣepa (disturbance), and āvaraṇa (ignorance). Then there is antaḥkaraṇa, the four inner instruments: manas (mind), buddhi (intellect), citta (consciousness), and ahaṅkāra (ego). Then come more obstacles: kāma (lust), krodha (anger), lobha (greed), moha (delusion), ahaṅkāra (egoism). And the good qualities: dayā (compassion), dharma (righteousness), bhakti (devotion), jñāna (knowledge). These are inner qualities; they are not physical but exist in a subtle way. And subtle energy is stronger than physical energy. To fight against those negative qualities is not easy. Those who can conquer or purify them are called heroes. We will face many negative things, but if we continue our path, we will be successful. Holy Gurujī said one day: Rām nām lene se hoī pāp kā nāś. Jaise āvaṭ-jāvaṭ rāste me uge nahīṁ ghās. By repeating the name of God, or Rāma, or any God, our sins will be destroyed. We will be free from sin. That is the power of God’s name. Rām nām lene se hoī pāp kā nāś—like when we walk back and forth on a path in a garden or forest, grass will not grow there, and it becomes a clear footpath. That footpath shows others the way. So it is with what we call Ajapa mantra, repeating God’s name. God is only one, which every religion believes. God has no form. He is nirākār (without form), nirañjan (without spot), nitya (everlasting). God has many, many names and has no name. So let us pray and believe in the way you believe, in the way you like and have a direct connection. That Antaraṅga Yoga is inner practice. When someone talks to you, you do not know what they are thinking. A smile on the face, but a knife in the armpit. Such a person will never be successful in this life and will always have thoughts of death, dying, and be very fearful, for a guilty one is fearful. Whoever is angry is guilty, and whoever is peaceful and happy is not guilty. So, who has fear and guilt? They are afraid. When we do Antaraṅga Yoga—meditation and mantra—through meditation we get rid of all tensions. We become free from tensions and become aware of our inner self. We become aware of external things. So awareness has to be awakened. Make someone aware, make someone alert that you know you are aware. What can help us? Our intellect has immense work to do. But in that intellect, there should be two things: viveka and love in the heart. Viveka means logical thinking, full of kindness, thinking of what should be correct, with calmness and peace, becoming aware. So intellect is in the space of our consciousness. Between intellect and consciousness is awareness. And then, in awareness, between that is the viveka—the real knowledge, proper knowledge, which then makes us alert, aware. So we must awaken in everyone’s consciousness the awareness of health, of the positive, of peace, of motivation, of the aim of life. What does achievement mean? We have to work with ourselves first. If you are only intellectually talking, then inside you are empty. It looks beautiful outside, and words are nicely manipulated, but look inside: what is inside that one? There are vācārthī and lakṣārthī, two kinds of yogīs or aspirants. Vācārthī is one who reads many, many books and then gives nice pieces; that is called Vācārthī. Lakṣārthī is one who has the aim and, with that aim, goes inside and practices Antaraṅga Yoga. One who only wants name and fame does Bahiraṅga Yoga, more intellectual talk. But tons of words, tons of practice, are nothing compared to a gram of practice. Theory: tons of theory is nothing compared to a gram of practice. One is very hungry. You say, "You know, that was eating very nice. We went to a restaurant. Then we went to that country. Oh, there was organic food and such nice fruits. We came to a sweet shop, and oh, it was so nice—cakes and this and that. We got a big plate in the restaurant: different salads." And when he is hungry, hearing this makes him more and more hungry; it does not fill his stomach. Can theory fill our stomach? No. But if you give even one little piece of corn, and that person eats it, something will help. So, those who understand Guru Vākya and Guru’s preaching get that nourishment, which is reality. And that nourishment means practice. You should know what you are doing. Do not say, "He doesn’t practice, she doesn’t practice." If she does not eat, she will be hungry. If he does not eat, he will be hungry. So you want to be hungry too? That spiritual nourishment is very important. So, Bahiraṅga Yoga and Antaraṅga Yoga are both important. But the reality of achievement depends on Antaraṅga Yoga. When awareness comes forward, accidents will not happen. When there is no awareness, accidents will happen. So practice, practice, practice. I wish you all the best, and tomorrow we will speak again. This evening is enough. Think over what I said. Śrīdīp Nārāyaṇa Bhagavān Devīśvara Mahādeva Mādhava Kṛṣṇa Bhagavān Sanātana Dharmak. So remember the poem: Sīkho usko dījīye, bandar ko bhaiyā kā ghar jāye. Dīptār Bhagavān.