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Welcome, everyone. First, I trust you are all content after the pūjā. Second, all our teachers are doing excellent work, from the Kriyānusthān to the children’s program. I also think our dear Hemlata from Vienna is explaining very nicely about the yogic anatomies and other programs. Today, we have a big surprise: our dear Mahāmaṇḍaleśvar Swāmī Vivekpuri. This evening is his turn. A warm welcome to you. The floor is yours, Vivek Purījī. The podium is yours. Praṇām Gurudev. Hari Om, dear friends. It is very hard to talk in satsaṅg in front of Viśva Gurujī. Kdyby Viśvagurujī s námi nebyl. When we start leading a yoga class, we always begin, inwardly or aloud, with one mantra. That is the Nāhaṁkartā mantra, and it is the most important thing in our life. When we are doing something, especially leading a yoga class with the mantra "Nāhaṁkartā," you are, how to say, free—because you will give 100% of your ability. But we know what our 100% is. When we say, "Nāhaṁ kartā prabhu dīpa kartā, Mahāprabhujī dīpa kartā hi kevalam," in that moment, you are not leading the class anymore. In that moment, you are not giving a lecture anymore. You are trying to be just a tool, and a tool must be a little strong. For that, our sādhanā is very important. We have our sādhanā during the year; we practice at home. But you know, around us there is usually a mobile phone, a computer, a TV. If you have a family, especially those with small children, your sādhanā is good but mostly short, because we are living daily life. You have your job, your family, and we practice. But that is just for maintenance. A seminar like this, a summer seminar with Vishwagurujī, is what makes another step in our life. On such a seminar, when we have an Anuṣṭhān or yoga teacher program, especially if you are here in the Strelky Āśram—why especially here? Because here is a completely different atmosphere. If you just walk a little outside the ashram, immediately you will feel another vibration. If you don’t see it on Swamiji TV, everybody makes this mudra, because it’s really true. Immediately when you enter this area, you feel something different. Maybe because many of us are constantly coming here, it is something like Pavlov’s reflex; immediately when you enter, you are in yoga mode. But it is not only that. Truly, the entire atmosphere here is without television, without radio, without news, without mobiles. You are practicing for real. The atmosphere here is one where people are truly disciplined. We are really on a yoga seminar. Being here with Vishwagurujī is the same as in one story we hear from Swamijī many times. You have two kinds of spoons: one made of wood and the other made of metal. If you put a spoon in honey and leave it for a few hours, then take out the iron spoon, wash it nicely, and taste it, you will feel only metal. But if you take the wooden spoon, wash it very nicely, and taste it, you will feel the taste of the honey. That is the only important thing: which kind of material will we be here in the seminar? I am 100% sure that almost everyone here is the wooden spoon. We will take this sweetness with us. When I first started coming to seminars as a very young disciple, I thought the lecture was the most important thing. When we were singing bhajans or greeting Vishwa Gurujī, I felt we were losing time. We need a lecture. But now I realize it is the darśan. Just being in the same area as the guru is something special. Over the years, you realize we are not so wise after all; we are essentially a little foolish. But to be in such energy changes us from inside, and we become able to understand. If you want to understand first, it will be a little hard. First, we must change from inside. To be capable of understanding and to do sādhanā in such a place with Gurujī is something completely different. Every one of us knows this, especially during your meditation or during karma yoga. I didn’t have tips from the organizers about karma yoga, but karma yoga is something really important for us. Also, at the beginning of coming to seminars, we think the hard technique, some kriyā, is very important. But I think after a while you realize that karma yoga is the best kriyā, because when you are doing some karma yoga, it also changes something in us. That is the important thing. Practicing āsanas, singing bhajans—everything we do here is a different sādhanā. If we, in one moment, make a graduation of which sādhanā is the highest, it means we do not understand properly. Every sādhanā is very important. When we are working on something, that is also very important for us. When you have your program, try to really understand that we have this week, two weeks, three weeks—however long we stay here—only for us. I remember my first Anuṣṭhān. Viśva Govindjī said at that seminar, "You are blessed. You don’t need to do anything. Just sit and do your sādhanā. You don’t need to cook, wash, nothing. Just sit and practice." In that moment, I didn’t understand anything of this because my mother was doing everything for me. But when you are on such a seminar, you don’t need to pay your bills, wash, or cook. We have everything here. That is the real blessing for us because we have time—time to be free from the material world, time just for ourselves. On one hand, that is also dangerous because we have more time for our mind to dig something inside. If something comes up, that is very good, excellent. We need just to recognize this, relax, and not take it too seriously, because everything will pass. The only serious thing in our life is such moments. Try to make another step on each seminar, each satsaṅg with Viśva Gurujī. And thank God we have until Friday a few days more, as one group will go home on Friday. It is very important how we will go back home to normal life—I will not say "normal life," but to yoga in daily life. It is very important how we come back to our daily routine, and it is very important to keep constantly in our mind this summer seminar here. When you realize you need two more hands for all the equipment—mobile, computer, and all this stuff—you realize you don’t need any of it. You need one hand and one mālā, and life will be against the normal, and we will have real yoga in daily life. Yesterday was the birthday of Vishwagurujī. When we come to greet Vishwagurujī, one part of our brain always holds one idea: not only thanks for the light and the knowledge, but also thanks for such a moment. Many years ago, I heard from somebody that a guru, such a personality, is something like a queen bee. Před lety. Wherever this queen bee moves, all the bees go. This bee nest is not able to exist without the queen. We know we are here like bees, and Viśvagurujī is here like this—not because of sitting, but because of this energy and what he gives. He is like this honey bee queen. They say that in Kali Yuga, strength lies in unity. To exist in spirituality and continue our spiritual life, we need this unity. Here in seminars, you see so many different countries. During lunch, I was talking with one lady who spoke Hungarian, Slovak, Czech, Romanian—all these languages. When you sit during the meal, you sit with people from so many countries: India, Australia, Europe, from everywhere. That is the strength. What we have in the background? We have a paramparā, we have Viśvagurujī here, and we have a group. Really, try to use all this. As Viśvagurujī said, we will change the Kali Yuga into the Satya Yuga, but only through the idea: Nāhaṁ prabhupāda Mahāprabhujī, kartā hi kevalam. Om Śāntiḥ Śāntiḥ... Śrī Dīpnā Bhagavān kīje, Śrī Alak Purījī Siddha Pīṭh Paramparā kīje. Thank you, Mahāmaṇḍaleśvarjī. Hāme he kām satsaṅg se, jagat bhaketo bhakane de. Hāme he kāma satsaṅg se, jagat bhaketo bhakane de. Pitā aur mātā, ye bhāī, dāna. Kharan se agar amite to mitane de, Niranjana dhyana. Kharan se agar amite to mitane de. Hame he kamasat sanghase jagatavake to bakane de. Hamehe kamasatsangase jagatabake to bakanede. Rāhu Guru Śaraṇame jāke mīṭe sabāpand chaurāsī, Rāhu Guru Śaraṇame jāke mīṭe sabāpand chaurāsī. Thank you. Ye mohajāla kī phāṅsī, agar chhuṭe to chhuṭane de, hame he kāmā. Satsaṅg se jagat bake to bakane de. Jāpu āpa jāpa sōhāṅ, kākāroho kāliyā nāme, āpa nāma. Jāpu āpa jāpa sōhāṅ, kākāroho kāliyā nāme, āpa nāma. Bandī śirpāpa kī gāthrī, agar kule to kula ne de. Bandī śirpāpa kī gāthrī, agar kule to kula ne de, hame he kāmasaṅga se jagata bake to baka ne de, hame he kāmasaṅga se jagata bake to baka ne de, he Śyāpa Śrīdeva purīṣapurāṇī janānda jilmile nuhurā, Śrīdeva purīṣapurāṇī janānda jilmile nuhurā. Śaraṇam mehdi prahe terī, agar mile to milāne de. Śaraṇam mehdi prahe terī, agar to milāne de. Ame he kāmasat saṅghase, jagata bāke to bakāne de. Ame he kāmasat saṅghase, jagata bāke to bakāne de. Mahāprabhujī’s beautiful bhajan. In this Kali Yuga, in this modern civilization, humans have so much knowledge and information. They don’t know what is right and what is not. We are involved too much in materialism, so we don’t know what is most important. We can’t go back. We can’t remain standing there; we are moving so fast, like many instruments, but we don’t know where we are going. We fly with airplanes, rockets, and many others, but still we don’t know what we want to achieve. And if we achieve this, what is the purpose? In the end, it will go out of our hands. Many wars have been in the past, many, many wars. And now also many are fighting for little things. How long will you fight for that? We do not have enough santōṣa, contentment. We don’t think that we have only a few years left. Then everything will remain here. We can’t take anything with us, not even this body. Then the soul will know, and the soul will be disappointed. It thought it got a permanent home, comfort, all facilities, but again this body is separated from us. You have, for example, a beautiful plum tree: sweet skin, ripe, juicy, sweet. You take it in your mouth as long as the sweetness is there, the fruit is there. After, we will spit it out—the cherry or lemon or mango. So again, the soul is pitted out. The taste we had from this fruit is gone. Mahāprabhujī’s bhajans are all so beautiful and so full of knowledge. Learn to sing them. There is one bhajan, the "Ayodhan" bhajan. Tumhārī vajalāvalut, sar nija yehī, jag karbār sabjot. Sar nija yehi, jag karbār sab jot. Fir bichure in bhag suto, mil na hoy, han hoy. Peer bichore ina bhag su to mil na ho ki na ho, Hare hara mil na ho ki na ho. De dunya ne put Prabhu, de dunya ne put sunori mena tumhari bhaja lavaludh sara nijyehi jagkarbhar. Sabjod jāgnī jāyehī jagkarbhār, sabjod guru caraṇa satsaṅga meṁ Tum hari bhaja avaloot, sār nij yehi, jag kar bār sab jūṭ. Thank you. Thank you for watching. God bless you. Upadeśa batāve, Veda śānta, upadeśa batāve, varatana lakṣadamapu, lakṣadamapu. Desuwa, dumarata leso, amma nama, jīva dere karaki, pyāre lage nahī̃ kachuṭā. Amma, jīva dere karakī, pyāre lāge nahī̃ kachūtā. Oṁ Śrī Devī Svarmā Devā Kī Che, Śrī Dīpnā Rambhā Gvanā Kī Che, Śrī Sattva Gurū Devā Kī Che. Hari Om. Now, a story within a story. Hame hai kām satsaṅg se, jagat bhake to bhakne de. I have nothing to do; only satsaṅg is dear to me. It doesn’t matter what people say. So, this bhajan of Mahāprabhujī—there are so many beautiful bhajans. I think we shall translate all these bhajan books. I think as long as I live in a proper way, they should be translated. There is a satsaṅg in a beautiful park, full of fruits and everything—berries. Two parrots are sitting. It used to be so. There are two parrots having satsaṅg discussions, arguments about life: what we are doing, what we should not do, and so on. That will come tomorrow, translated properly. He is telling her, and he gives her the name Menā. There are two kinds of Menā. There is also one bird, very noisy. Luckily, they reached Australia, and they are very angry at that bird. She is very loud and noisy, but they are beautiful, very nice. So, what do parrots… sunorī mena to Haribāzin, lava loot… He said, "Listen, my dear, enjoy, enjoy…" Enjoy the name of God, your mantra. All else is temporary. As long as you have juice, you will chew that seed—maybe it is a plum, cherry, mango, lemon, etc. Then you will spit the seed out. So, if there is no real love, then they just go away. They did not understand the love towards the partner, parents, children, neighbors, colleagues, the villagers, our countries, and the whole world. That is the real love. But if you don’t understand love, then you suffer and others suffer. When one country goes to other countries, if they do not have mutual understanding and love, when there is no mutual understanding and love between one country and another, then there is constant fighting between them. Even if your dead body is lying in your house, nobody knows that you passed away. But it is not yours anymore—neither your house nor your body. Čela geja. Gone away. I used to say always: in one river, you cannot wash or dive in that river twice. You cannot wash yourself in that water which you once dipped in. The river is flowing. We go, we dip in, and we come out. That water is gone already 20 meters. You cannot run there to wash yourself. So life is flowing. And when the soul is gone out of the body, it goes with high speed. There are certain philosophies where we think the soul is still here. If you don’t believe, then why do you go in November to the graveyard and bring candles and flowers to the graves of your ancestors? Now, to whom are you surrendering or giving these flowers and light? They are gone. And may that soul come to your grandchildren? You go to your grandfather’s graveyard, and grandfather said, "You are yourself." Mahāprabhujī said: "Mē mērā nīj āpa hūn, tattva mā sī nirmoy kartā hū, mē vandanā mērī muzhku hoī, mē mērā nīj āpa hū. I, myself, is me." Yā sām, yā sām, sem sevou mē, mērā nīj āpa hū tattva ma sī nirmoy. And I am that nirmoh who has no attachment, no feelings. Sem nirmoh. Because the soul has no attachment. And it goes further to search for another house. Tattva māsī nirmauj. I am that tattva, I am that ātmā. I am no attachment; I am detached. As the soul goes out of the body, there is no suffering. It goes with the highest speed, but where? Day before yesterday, we were sitting and looking at the stars. The sky was very beautiful and clear, and we saw a satellite smoothly running. So is the soul going with high speed—maybe 2,000 or 3,000 kilometers per hour, or maybe more than that. Where are you? Kde si? It’s gone. Je pryč. Já uctívám—that my adoration is to myself. That is ātmā. So we have to come to that ātmā. The bhajans are the teaching—one of the best teachings, the highest teaching you will find in our bhajan books. Each and every word or sentence is like a pearl, and it has knowledge like a jewel. It is like a diamond. That’s knowledge, but it comes from that self-realized or divine soul which is manifesting here in this body. So, from time to time, such a great light comes into a body. It is like this: when our fist is closed, it has great value. It has great value when the fist is closed. But when the palm is open, it’s only dust inside. So, as long as that soul, ātmā, is in the body, this body is valuable. But when it’s open, it’s just dust. In your fist, there is a very valuable diamond. Máte cený diamant—but maybe not. Maybe there is only a dead bug. A mord. Nebo mol. So, those who are not gurumukhī, those who have not realized, have not accomplished what the master has, are like that bird which enjoys the fruits and flies from one tree to another. But one day, that bird will stand or sit on that bush or tree. There is neither fruit nor leaves—a naked tree. And that bird is looking at you. The day will come; the garden will be dried. Hurry up. Before that, come to your Brahmaloka. Come to your divine reality. You are just enjoying fruits for a while. Viṣaya ghaṭa phalakai. So, this bhajan we will translate because little children are telling that they want to go to sleep. But they are tied. They are tied. Hope. Hope. And hope is a walking stick from cradle to grave. So, anyhow, the children want their rights. And, you know, they can see—oh, my God, how raṅgīlā, colorful. Folk hearty, fully fledged, okay? So first we will have prayer. I wish you all the best, and until tomorrow. And again tomorrow. Śrī Dīp Nārāyaṇa Bhagavān. Devadhī Deva. Deveśvara Mahādeva. Satguru Swāmī Mahādvanājī Bhagavān. Satya Sanātana. Alakpurījī Mahādeva. Kī Jai Ho.