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Yesterday I spoke extensively about Ahiṃsā—the first step, the very entry into Rājayoga. Now, Rājayoga involves many trainings. The Rāja must both trust all and not trust all. So, there is a story about a politician—perhaps a little negative or positive, depending on how you wish to hear it. There was a very successful politician, and he had one son. That politician from a very young age, when he was about twenty-five or thirty, was already very famous and well-known. He had a large, happy family with several sons and daughters. Nowadays, if you have more than two children, you cannot become a politician. But that is another subject. One of his sons asked him, “Father, I want to learn politics.” The father said, “I wouldn’t suggest you. It’s dirty. I can make you a big officer. I can organize for you a big company, or some mine—a coal mine, an oil mine, a gold mine—anything. Choose that.” The son replied, “Father, but I want to be like you, a politician. Can you teach me, please?” The father said, “No, I wouldn’t suggest you, my son. I love you. I’m your father. Don’t force me. Politics is hard.” “That’s what I want to learn, my father. Can you teach me the first lesson? How to become a nice politician?” Still, the father did not accept. One morning, on the second-floor veranda, at eight o’clock, both father and son were drinking tea. The son again asked, “Father, when will you teach me the first lesson of politics?” The father said, “It’s hard, my dear.” The son answered, “It doesn’t matter. I want to be like you.” So the father said, “Like you? You are my son, you are like me. It is not some other father, not this father. You are always avoiding. But here your politics doesn’t function. I’m your son. Please, Father, teach me the first lesson.” “Okay, my dear son. First lesson: jump down from the higher floor.” The son said, “Yes, Father,” and he jumped, breaking his legs and hands. The father called an ambulance and went to the hospital. There were about six hours of operations, anesthesia, narcosis. The next morning, the politician-father went to see his son to check how he was. The son was wrapped in many, many bandages. The father said, “How are you, my child?” The son replied, “Father, what was this lesson?” The father said, “Yes, my son, this was the first lesson. What does it mean? In this lesson I gave you, first I give you the lesson, and then I will tell you why. So, you jumped. You got your first lesson.” The son asked, “But what does this mean, father? Did you want to break my legs?” He said, “No, my son. The first lesson is: don’t trust anyone, even your father. That is politics.” So even if you don’t trust your father, what about your wife or husband? You have to hear both sides, but as long as you cannot one hundred percent test someone, don’t trust—support. Do everything, but do not trust the words he or she says. So Mahāprabhujī said in his golden teaching, “As long as you do not know someone completely, don’t tell your secret or your words of trust.” And so it is in Rāja Yoga. You are all on the path of Rāja Yoga now. Today is Sunday; some will go, next week you will go, and someone will say it. Nayavad Swamijī always tells these stories. We are not going to be kings. We just want to know Rāja Yoga, that’s all. Don’t trust. Oh yes, really, it’s not necessary. We know no violence, that’s all. Does he need three days to explain what violence is? Hiṅsā and ahiṅsā? Now, that means you did not trust the words of the master. That’s it. Do you think that I enjoy telling you so many stories? Day and night, in sleep, in waking, sitting, talking in front of you, eating, while giving consultations—no free time at all. You will laugh, but it is the truth. Even in the toilet, I don’t keep myself free. There, too, I am thinking how to explain to you, and that’s why I created the story of Sonamukhī also in the shower. Oh, the brain is cold with cold water, and I’m thinking, “What can I do for you?” Good that you understand. Water—the river is constantly flowing. A river has curves, not the water. Similarly, this world has many curves, but your knowledge has no curves. And that we have to understand through the Vākyas. So, Rāja Yoga—it’s your siddhi, your perfection, your words, your path, your success, your samādhi. Don’t tell everyone. When you tell something about your life experiences, you put so many masalās to make a big experience. Then you lose everything. A dog once stole bread, so he had bread in his mouth. Other dogs ran behind to catch it, but he was quickly running. There was a little water lying there, a small pond about one or two meters deep. He had to cross near this pond, and he stood up and looked to see if other dogs were following him. No dogs came. He was proud of himself: “I got bread in my mouth.” Then he saw himself in the water. He looked and thought, “Oh, there is another dog. I have bread in my mouth. I will take that bread out also.” So he stood there, looking dog to dog, and the clever dog opened his mouth—wow! Then he dropped his bread into the water and lost both. Similarly, your Kriya Yoga, your meditation, your practices, and your spiritual experiences are hard in the beginning. Either you lose everything or you will gain everything. So, do not open up your good divine experiences. Then the other one will be jealous or interested to have it, but you cannot give it, and you will lose it. As long as we have not come to our gaṇṭabhya, our destination, do not try to become like “I am holy.” It’s not easy. So, Rāja Yogī, wait, my dear. You are born into a royal family, but you do not know who will be the king. Wait. And don’t wait to become a king. Wish your father and mother a long life. But a little bit of learning makes one say, “I don’t need any guru, and I know everything.” This is the first lesson of stupidity. And so the king will not have this lesson. You will lose everything. O my mind, you lost everything in kusāṅgā. So don’t listen to them. Change the subject so that you can protect your spirituality. Also, do not harm others. Don’t think that you are greater than them. No, you can gain only by being a servant, not as a boss. That’s it. You can get only through bhakti. Otherwise, you come to God and say, “God, I am also God. But can you give me some siddhi?” That God will say, “Of course. Go into the Mrityuloka, this earth, and first give all your siddhis to them. When you will have none left, then, of course, I will give you.” That’s it. So don’t think that you are a guru. On the day when I think that I am a guru, my Gurujī had a nice shoe on his feet—because if he gives me a slap with his hand, my body is too hard. So he will take the shoes and give them on my head: “You dare to say that you are a guru?” It means now I am nothing. I have such feelings in my heart. Yes, I know I am a servant. I am a disciple. I have a duty. I am a messenger, I am a postman, so I bring that letter. I don’t know what is written inside, and if I open it, it’s a crime. I will be punished. So, I cannot open that I am a guru. Our Gurudev is Gurudev. Though Gurujī gave me the position, I am still like this. Who knows? Today is okay. Tomorrow I will do something stupid. So, to protect my guru’s words, I have to be a servant of the servant. One day Mahāprabhujī came to Kathu, to Dhuna, into a small room. And Gurujī was sitting outside another little room, and Gurujī got a knitting machine. Mahāprabhujī’s shirt was old and torn. So, Gurujī was sitting on the machine, and he was knitting. That shirt of Mahāprabhujī is now in our Vienna Ashram. Our Vienna bhaktas, with great devotion, preserve it in a very nice glass box. It is so heavy that a tree cannot lift it, and a hammer cannot break it. But it is transparent, transparent—everyone comes and makes praṇām. So that shirt, you will see, was knitted, and I got it. One day in Vienna, I was curious. Everyone is curious sometimes if something is hidden. What is inside? So I put my hand into the side pocket of his shirt, Guru Mahāprabhujī’s shirt, and what did I find inside? A few little pieces of coconut and this brown sugar prasāda. Oh, now I did not know what to do. Should I or should I not? That is sometimes the second lesson of politics. But you can only take him as a son, not as a father. So if you want to have everything from the father, then you have to become a son. I said, “Thank you, Mahāprabhujī.” Sometimes you show someone, and you take it in your hand and say, “Thank you.” He only saw you, but you say, “Thank you.” So, whether you want to or not, politely you will say, “Okay, it’s for you.” So I looked at the altar—Mahāprabhujī—and I said, “Thank you, Mahāprabhujī.” He smiled only. From these few pieces, I was generous enough. I took only one, and I swallowed it in my stomach. So this means, what value have you from Gurudeva? Only a bhakta knows. If you love someone and that one died, even if you find a little piece of cloth, you will put it to your heart and you will weep, “It’s from my beloved.” Like God Rāma: when Rāvaṇa kidnapped Sītā, and that big bird Garuḍa fought against Rāvaṇa, and Rāvaṇa cut his wings. At that time, Pārvatī, the Siddha, was fighting with Rāvaṇa, and she tried to throw her ornament down. Rāma found it and took it to his heart. Rāma had tears: “This is from my beloved Sītā.” That is love—and not only one time, lifelong. A word, a given word, is a given word. Gurudev, I will be Thine. Devotees may come and devotees may go. My Lord, I will be Thine. All disappears. But I will be Your loyal bhakta. And even if I go a far distance, beyond the stars, do not think that I am lost or that I am gone from You. My Lord, I will be Yours. And if I can’t manage to come and I die, you see my dead body—please, please, look kindly into my eyes. Though it is a dead body, my eyes will say mutely, “Though I died, I will be dying.” That is called oneness. It is impossible to separate anything. That is the husband and the wife, that is the child and parents, and that is the master and disciple. You can’t separate. But if you try to go beyond and separate, then you will go into trouble. But still he will be with you; Gurudev will be there. But your ignorance, your doubts, that will torture you. That’s called self-hiṁsā, so non-violence is also towards yourself. When you take drugs, this, this, all—you are violating your body. So this is also hiṁsā. To understand hiṁsā and ahiṁsā is not an easy chapter. So, that holy shirt of Mahāprabhujī and his shoes—I got them. One pair Gurujī had, he gave me. One is there in the glass box in the āśram, and one is in my pillow. It was two in my pillow, but then someone shared with me. So, one remained in my pillow, and the second pillow was inside Mānasa Devī’s. So why not? I was so happy, so happy for her, that she is always sleeping in the holy lotus feet of Mahāprabhujī. Holy Gurujī was working—I didn’t lose the story. You are thinking, “Swamijī lost the story.” That was normal. I still remember. Mahāprabhujī called loudly, “Madhav, Madhav, Madhavānanda.” So “Madhav” means very sweet—it’s like a nickname, a loving name. So Holī Gurujī came, “Yes, Bhagavān. Yes, Prabhu, Prabhu.” Mahāprabhujī was coming out of his room and tying his lungi again because it was a little loose. That picture you see. So Gurujī came, “Yes, what can I do?” Mahāprabhujī said, “Mother, ask for anything. I will give whatever you want. I give the kingdom of the whole universe or many siddhis, whatever you want. This minute, I give you all. Ask—what will you ask?” Oh, when I make like this, then comes light. All are enlightened. Oh, such a guru is great. We will have billions of disciples. Oh, the Guru has siddhi. All are enlightened. Everyone has something. Mahāprabhujī is asking us quickly—this is a constellation where I can give you all. So Gurujī said, “Yes, I have a request, desires. Please give me: if I am born again, wherever You are, always let me be in Your service. Nothing is more than this in any locale. Let me serve Thy holy feet.” Mahāprabhujī smiled. “Okay, but you could have asked me more.” Gurujī said, “Mahāprabhujī, what can be more than You?” And so Gurujī remembered, and he wrote this bhajan after: Tere dāsan ke dās meṅ ho O Gurudev, if you don’t accept my service directly, O Gurudev, if you don’t accept my service directly, then let me serve your servant. When I serve your servant, please accept my service, as it is the service for you. So let me serve your servant. And when your servant will serve you, accept that it is my service. So, this means that when you all serve each other, you are serving Gurudeva. You are not serving the Hanička, Banička, Finička, Dičička—eh? So, you are serving God in that. That belongs to Bhakti Yoga also. We don’t know what will happen and how long the Kali Yuga will last. But if we are in the shelter of Gurudeva, Mahāprabhujī, we are always in Satya Yoga. Śrī Dīp Nārāyaṇ, Bhagavān, Devādhi Deva, Deveśvara, Mahādeva, Kī Jai, Satguru Svāmī Mādhavānandajī, Bhagavān, Kī Jai, Śivānandajī, Mahārāj, Kī Jai. Therefore, Jñāna Yoga, Rāja Yoga, Bhakti Yoga, Karma Yoga. There is sweetness, there is nectar, there is immortality, there is joy, there is happiness, there is freedom. What a best life one can have if we understand only what yoga is. And the highest principle—you cannot go further: Guru Brahma—Gurudev is the Brahma; Guru Viṣṇu—even Viṣṇu; Gurudevo Maheśvara—Gurudev is Śiva. But these three are still not enough; therefore it goes further: Gurur Sākṣāt Paraṁ Brahma—Gurudev is himself the Parabrahma. Gurudev is the same Parabrahma. Therefore, Tasmai Śrī Gurudev Namaḥ—adoration to Gurudev. Brahmaloka, Viṣṇuloka, then Śivaloka. How are you going to go further? Their border is there. You need the passport. To Brahmaloka, the passport is Guruvākya and Guru Mantra. That mantra, that vākya. It is limited, because when the words come, Guru, Śiva steps back. Because when the words come, Guru, Śiva steps back. But don’t think of this body. This body—we are very limited. We are little creatures, like an ant, like a fly, like a mosquito. But that jñāna, that siddhi, that sādhanā, that tapasyā, that purified antaḥkaraṇa—manas, buddhi, citta, ahaṅkāra—beyond that we have to go. As much as you heat the gold, it becomes more and more pure. And so, Guru is not the body anymore. That is Guru Tattva. Guru Devakī Tattva is beyond this. Therefore, to understand more: Vimalācalaṁ Sarvadhisākṣibhūtam Bhāvatītam Trigunarahitam Sadguruṁ taṁ Namāmyam. So Gurudev is Brahmananda Param Śukadam. Guru is the bliss of Brahman, not this body. Guru is the bliss of Brahman, so that Brahman is the Supreme. Brahmanandam Param Sukhadam—that is the highest bliss. Kevalaṃ Jñānamūrti. Now, this Gurudev is not the body. He is the embodiment of knowledge, Jñānamūrti. So sometimes I give the name to someone, Jñānamūrti. But then he became Jñānamūrti. So, that’s only one and everlasting and unmovable. Tasmāyādilakṣaṃ—and everyone’s aim is that. Dvandātītaṁ Gaganeśadṛśyam—that is beyond this pañcaparṇā. These worldly desires, negative talking, this, this, all—this is stupid. When you speak badly about someone, it means you should know that you are being foolish. As long as you did not speak, you were the wise one. And when you said one word, we knew how wise you are. So, Ekam Nityam Vimalācalam Sarvaddhi Sākṣibhūtam—Ekam, only one; Nityam, everlasting; Nityam, Vimala, Spotless, Pure; Sarvādhikṣa, Kṣībhūtam, dwelling in everyone. So, there are many, many things: Rāja Yoga. Our subject is Rāja Yoga. Now I’m going to make you all Rājas. Alakhpurījī Mahādev, Kī Jai; Deveśvara Mahādev, Kī Jai; Dīp Nārāyaṇ Bhagavān, Kī Jai; Satguru Swāmī Mādhavānandjī Bhagavān, Kī Jai; Satya Sanātana Dharma, Kī Jai; Sāratmātā, Kī Jai; Viśwaguru Mahāmaṇḍaleśwarānanda, Śrī Swāmī Maheśwarānanda Purījī, Kī Jai.