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Śrī Dīp Nārāyaṇa Bhagavān, the divine lord of gods, Mahādev. The true guru, Svāmījī Mādhvanjī Bhagavān’s eternal and true Sanātana Dharma. Let us chant for a while the divine name of God: Om Namo Śrī Prabhu Dīp Nārāyaṇam. Om Namo Śrī Prabhu Dīp Nārāyaṇam. We are all servants, surrendering to the Lord, surrendering to the refuge. Om Namaḥ Śrī Prabhu Dīp Nārāyaṇam. Śrī Prabhu Dī, we are all servants, surrendering to the refuge. Om Namaḥ Śrī Prabhu Dīp Nārāyaṇam. Om Namaḥ Śrī Prabhu Dīp Nārāyaṇam. Victory to Bhagavān! The wonderful question asked by our dear prince from Liechtenstein, Alfred, is this: Is there a different way of teaching? When I teach Indians, it is in one way, and when I teach Europeans, it is in a different way. If yoga is in your blood, then yoga is in your blood. It means it is a home tradition, a home culture. There is a girl who grew up with her mother and father; she was at home and has been observing since childhood how her mother cooks. When she grew up, she almost knew how to cook because that was the natural training, the way of living. But someone whose mother could not cook and always went to restaurants—either the mother didn’t have time or the daughter didn’t have time, different interests—and now she has grown up and does not know how to cook. So now you have to teach her from the beginning how to cook. The knowledge is the same, but it depends on the person and the kind of atmosphere and society in which he or she has been raised. Secondly, because, for example, my native language, my mother tongue, is different from your language. When I speak in your language, first I have to think in my language. And then I have to translate from my language into your language. And then I have to overthink whether this word is appropriate or not. Sometimes the same words do not carry the same feeling or the same translation; they are different. The language. Now, a perfect translation of a language is not easy. Because for the language, one must have specific knowledge. First, we should know the language, what milk means; now we should also know what it is in Hindi. So this is just a language, but sometimes there are different things, so it is called śabdārtha, śabdārtha—the meaning of each word, that’s called śabdārtha, each word. Word, meaning, word, meaning... all Kuntī, now if you do not arrive, then you have the right over Kuntī, but the right says Kuntī, but the right says Kuntī... The meaning is about aviṣṭrāyika and astriya. So, this means viśvasthā. When you cannot trust, then all are untrustworthy... Then, for the sake of jñāna, you ask about that vibhāvārtha or jñānārtha... to ask about... Laughing and people liking and disliking—these are different. Masters have equal vision and no differences. If there are differences, then they are not masters. Dev asked a very nice question. The question is like in the Mahābhārata, the sons of the kings, the two used to go to these schools then... Only was this cult for the children of the king's family. Droṇācārya and he wish you very much... bah. There was a school, and I should go, I should go... I should. He was very composed. A child, yet he was known as Aśvatthāmā, Droṇācārya, the strict teacher. When I am a brāhmaṇa, they please me more. And what is this master’s trick? He explained, this is the master. So he explained, it is good. But you said only the royal families can study here, but you are not a royal, and your son is not here. Thank you, master. And he departed. Now Droṇācārya was feeling uneasy. But the attachment towards one’s own child. But the Eklavya accepted his master as his guru. He was not disheartened. He said, "I know my master has given me his blessing, and I know that his mercy is with me, and I will be the best student." So he went to the forest and tried to practice diligently. He made a statue out of clay of Droṇācārya; whenever he made... A mistake happened, and he came and said, "Sorry, Master, I will try again, I will try again." He was worshipping his master Droṇācārya in the form of a statue. Well, Droṇācārya assured Arjuna that he would make him one of the best in archery. And so it happens. Now they went to the forest to practice and to seek examination. So, Arjuna was very proud that no one in this world is more perfect than me. And they went to the forest, and suddenly a dog appeared with them. Dogs have a keen nose. So, when a dog smells something, it follows the scent and runs there, and the dog is present. And what does the dog see? One young man training, playing, practicing archery. So, in their practice, these disturbances were practiced. So, their practice was practiced. So, their practice was practiced.... So they first removed the arrows from the dog's mouth. Then they see Eklavya, a young man, practicing, practicing. Droṇācārya said, stop. He saw Gurudev. He ran and touched his holy feet. He said, how fortunate I am that you granted me darśana today. Thank you, master. What can I do for you? Difficult to practice, āśikṣā, Arjuna, many many... Complete, complete... It does not work, Ale. Guruvākya—he had a knife, he just cut his thumb, and on the leaf of the banana he brought to his master, he said, "Master, here is my thumb for you." So then, he had no more right thumb. Of course, he was not the best in shooting narrowly, so Arjuna remained the foremost or the best archer. This is how the teaching of the master is—one never truly knows how. The Master is teaching primarily from within, not merely through speech. Not while you are serving; you are not doing anything. You see, love does not require any words. Love does not need any explanation. Love has no distance. Love remains, and with love you need not ask for love; love comes by itself. And that divine love says: jealousy, full of doubts, and full of ignorance—extra, extra. So the love of the master, Eklavya, was in the forest, a few kilometers away, but he had devotion. Whenever he missed the arrow, he went to the statue and said, "Please forgive Gurudev, I will try again." Because that was not a statue, it was his real embodiment of his master Droṇācārya. So this is how the master does not discriminate in teaching. And if you say now you have so many students, how do you manage to teach them? How do you love all equally? The master is like a sun, and the disciples are like all of us who benefit from the sunlight. We see vegetation, birds, flies, reptiles, animals, and humans. If you listen, and listen on our planet, you can hear the listener, the master, and the listener. When the disciple thinks that my guru does not give me everything I want or that my guru shows favoritism, that is wrong. Mother and father do not discriminate among their children. Equal. This is the way to teach. And Mahāprabhujī knows who needs what. And Mahāprabhujī knows how to treat that. There are many, many examinations, many, many tests. Here we will see what you will not do and will not do. That is good. This is very, very... many... So, just as faith is faith... faith. I wish Gurudev good health. I wish Gurudev good health... I wish Gurudev good... Gurujī, that's it, so it is bhāva, sevā, my sādhana is sevā to my Gurudev, all our āśrams, what I do is only sevā, because I am sitting here on this siddhapīṭha paramparā gādī, but I don't feel myself that I am the Successor or pīṭhādeśvara—I feel that it is my Gurudevī sitting here; I am only here serving, still serving. So it is not so easy, not so easy. You have to become one; you have to die to live.