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Welcome all. Welcome everyone. First of all, I think you are all content about the pūjā. Second, all our teachers are doing a very good job, right up to the children’s program. And I think that our dear Hemlata from Vienna is explaining the yogic anatomies and other subjects very nicely. So today we have a big surprise: our dear Mahāmaṇḍaleśvar Svāmī Vivek Purī. This evening is his turn, so let us welcome him. The floor is yours, Vivek Purījī. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Alakh Purī Jī, Siddha Pīṭh Paramparā Kī Jai, Praṇām Gurudev, Hari Om, dear friends. It is very hard to speak in satsaṅg in front of Viśvagurujī. It is very difficult to give satsaṅg in the presence of Viśvagurujī, but on the other hand, it is not so difficult, because there is practically no time when Viśvagurujī is not with us. If you lead a yoga class, you know that Viśvagurujī is present somewhere all the time. And when we begin to lead a yoga class, we always start, inwardly or aloud, with one mantra: Nāhaṁ Kartā. That is the most important thing in our life. When we are doing something—especially leading a yoga class—with the mantra “Nāhaṁ Kartā,” you become, so to speak, free. You will give one hundred percent of your ability, yet we know what our one hundred percent really is. But when we say, “Nāhaṁ Kartā, Prabhudīpa Kartā, Mahāprabhudīpa Kartā He Kevalam,” at that moment you are no longer the one leading the class. We do our sādhanā throughout the year. We practice at home. But you know, around us there are usually a mobile phone, a computer, a TV, and family, if you have family. You have your job and your family, and still you practice. Yet that practice only helps you to keep things going. A seminar like this summer seminar with Viśvagurujī, however, marks another step in our life. On such a seminar, whether it is an Anuṣṭhāna, a yoga teacher training, or any program—especially if you are here at Strīlky Āśram—the atmosphere is completely different. If you walk just a little way out of the ashram, you immediately feel another vibration. And if you do not watch the “Swāmījī TV,” just look around: everybody makes this mudrā. Because it is really true: the moment you enter this area, you feel something different. Perhaps this is partly because so many of us keep coming here, and it is like a Pavlovian reflex: as soon as you enter, you are in yoga mode. But it is not only that. Truly, the whole atmosphere here is free of television, radio, news, and mobile phones. And you practice—really practice—and the atmosphere is disciplined, and we are truly on a yoga seminar. Being here with Viśvagurujī is like the story we have heard from Svāmijī many times: there are two kinds of spoons. If you put a spoon into honey and leave it for a few hours, then take out that iron spoon, wash it nicely, and taste it, you will taste only metal. When I first came to the seminars as a very young disciple, I used to think that the lecture was the most important part. And when I was just singing bhajans or greeting Viśvagurujī, I felt a little uneasy, as if we were losing time—we needed a lecture. But now I realize that is the darśan. Just being in the same area with the Guru is something special. Over the years you come to understand that we are not as clever and wise as we imagine; we are a little stupid. So many lectures—what will you do with them? First we must change from the inside, become capable of understanding. Doing sādhanā in such a place, with Gurujī, is something completely different, and every one of us knows this. Especially when you have your meditation, or especially during karma yoga—I did not get any special tips from the organizers about karma yoga, but karma yoga is something really important for us. In the beginning, when we started coming to seminars, we also thought that a difficult technique, some Kriyā, was very important. But after you realize it, I think karma yoga is the best Kriyā. Because when you do some karma yoga, it also changes something within us, and that is what matters. Practicing āsanas, singing bhajans—everything we do here is a different kind of sādhanā. And if at some moment we start ranking which sādhanā is the highest, it only means we have not understood properly. Every sādhanā is very important. But when you have your program, try to really grasp that we have this week, two weeks, three weeks—however long we stay here—just for ourselves. I remember my first Anuṣṭhāna: Viśvagurujī said at that seminar, “You are the blessed one. 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.” At that moment I did not understand any 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, you don’t need to wash or cook; we have everything here. We have time to be free from this material world. We have time just for ourselves. On one hand, that is also dangerous, because we have more time for our mind to dig something up inside. But on the other hand, we are all the time in this energy and under the umbrella of Gurudev. And if something comes up, that is also very good, excellent. We just need to recognize it, relax, and not take it too seriously. Because everything will pass. Only what is serious in our life is such a moment as this. Try to make another step on each seminar, each satsaṅg with Viśvagurujī. And thank God we have a few more days until Friday—one group will go home on Friday. It is very important how we return to normal life. I will not say “settle into normal life,” because we will have this life like normal life: yoga in daily life. But it is very important how we come back to our daily routine. It is very important to keep this summer seminar constantly in our mind. And when you realize that you need two more hands for all the equipment—the mobile, the computer, and all that stuff—you realize that you do not need any of that. You need one hand and one mālā, and life will go against the normal, and we will have real yoga in daily life. Yesterday was Viśvagurujī’s birthday. When we come to greet Viśvagurujī, in one part of our brain, I think, there is always an idea present. Not only thanks for the light and the knowledge and all that. We are not only grateful for the light and knowledge, but we are also grateful for those moments. I heard many years ago that a guru, such a personality, is something like a queen bee. A bee nest cannot exist without a queen. And we know that 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 that honey‑bee queen. And they say that in Kali Yuga, strength lies in unity. To exist in spirituality, we need that unity. I was talking with one lady, and she was speaking Hungarian, Slovak, Czech, Romanian—all these languages. When you sit during meals, you sit with so many countries: India, Australia, Europe, from everywhere. And that is the strength. That is the strength we have in the background. We have the Paramparā. We have Viśvagurujī here, and we have a group. Really try to use all this. And what Viśvagurujī said: we will change the Kali Yuga into the Satya Yuga—but only through the idea, “Nāhaṁ Kartā, Prabhudīpa Kartā, Mahāprabhudīpa Kartā He Kevalam.” Om Śānti Śānti Śānti. Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya, Śrī Alakh Purījī, Siddha Pīṭha Paramparā Kī Jaya. Thank you, Mahāmaṇḍaleśvara Jī. Hameṅ kām, satsaṅg se jagat bāketo bākam. Hameṅ kām, satsaṅg se jagat bāketo bākam. Hamehe kaam satsaṅg se jagat bakhēto bakhne de. Mahāprabhujī’s beautiful bhajan. In this Kali Yuga, in this modern civilization, humans have so much knowledge and information that they do not know what is right and what is not right. We are too involved in materialism, so we do not know what is most important. We cannot go back, we cannot reverse. We cannot remain standing still; we are moving so fast, like many instruments. But we do not know where we are going. We fly in aeroplanes, rockets—letáme, letáme—yet still we do not know what we want to achieve. And if we achieve it, what is the purpose? In the end, it will slip out of our hands. Many wars have happened in the past, and even now many fight over small things. How long will you fight for that? We do not have enough santoṣa, contentment. We do not reflect that we have only a few years left. Then everything will remain here; we cannot take anything with us—not even this body. Then the soul will know, and the soul will be disappointed: “I thought I had found a permanent home, comfort, all facilities, but again this body is separated from me.” It is like a beautiful plum, sweet-skinned, juicy, sweet. You take it into your mouth as long as the sweetness is there. Nebo třešení. Namo maṅgala. Once the taste of that fruit is gone, it is gone. Mahāprabhujī’s bhajans are all so beautiful and full of knowledge and learning. There is one bhajan: Sunorī Menā, Tuhārī Vajalāvā Lūṭ, Sar Nijāyī, Jagkār Vārā Sab Jhūṭ, Sunorī. Now, a story. In this story, I have nothing to do—only the satsaṅgīs, who are dear to me. It doesn’t matter what people say. So, this bhajan of Mahāprabhujī is one of many beautiful bhajans. I think we should translate all these bhajan books; as long as I live in the proper way, it should be translated. There is a satsaṅg in a beautiful park. There are lots of fruits, berries, everything. And two parrots are sitting there. So, two parrots are having satsaṅg—discussions and arguments about life, about 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 a word for very noisy; luckily, they reached Australia, and they are very angry about that. She is very loud and noisy, but they are beautiful, very nice. So two parrots, Sunorī and Menā, to Hari bhajan, lāva lūṭe—he said, “Listen, my dear, enjoy your life, enjoy your life… Enjoy. Enjoy in the name of God, your mantra. All the rest is temporary.” As long as you have juice, you will chew that seed—whether it is a plum, cherry, mango, or lemon. Then we spit out the seed. So it is that where there is no real love, they just go away. They did not understand the love toward their partner, parents, children, neighbors, colleagues, villagers, country, and the whole world. That is real love. But if you do not understand love, then you suffer and others suffer. When one country goes to other countries and they do not have mutual understanding and love, they fight all the time. Neither will they gain, nor will others gain. It means that those who are fighting for something will one day depart, and someone else will remain in that house. Even your dead bodies are lying in your house, and nobody knows that you have passed away. But it is no longer yours—neither your house nor your body. Chalagaya, gone away. I always used to say, you cannot wash or dive into the same river twice. You cannot wash yourself in the water into which you once dipped. Řeka teče. If you don’t believe this, then why do you go in November to the graveyard and bring candles and flowers to the graves of your ancestors? To whom are you surrendering or giving these flowers and light? They are gone. And may that soul come to your grandchildren, while you go to your grandfather’s graveyard, and your grandfather said, “You are yourself.” Mahāprabhujī said: Nirmoyī Kartāhu Me Vandana Merī Mujhko Hoī, Me Merā Nij Āp Hum. Me Merā Nij Āp Hum Tatva Masī Nirmoyī. And I am That Nirmoyī—who has no attachment, no feelings. I, Mīrā, I am myself, 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. Kde si? Je pryč. Vandana: and I am adoring. That means my adoration is to myself. That is ātmā to ātmā. So we have to come to that ātmā. The abhaṅgas 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. They have knowledge and light in them; they are like spears, like diamonds. That is knowledge. But that comes from a self-realized or divine soul that is manifesting here in this body. So, from time to time, such a great light comes into the body. It is said, “Bandhī Muṭṭhī Lākh Kī, Khulī Muṭṭhī Rākh Kī.” When the fist is closed, it has great value; but when the palm is open, only dust remains inside. So as long as that soul, ātmā, is in the body, this body is valuable. But when it opens, it dies; it is just dust. I don’t know. And those who have not realized, who do not understand what the Gurudeva or Master is, they are just like that bird hopping from tree to tree, enjoying the berries. But one day, that bird will sit on a bush or a tree that has neither fruit nor leaves—a naked tree. And that bird is looking at you. They will come, and the garden will be dried. Hurry up! Before that, come to your Brahmaloka, come to your dire reality. You are just enjoying fruits for a while. Viṣay Ghaṭ Phalākai So—this bhajan we will translate, because little children are saying they want to go to sleep. But they are tied. They are tied. Hope. Hope is a walking stick, from cradle to grave. So anyway, the children want their rights. And you know, they can see: oh my God, raṅg raṅgīlā, colorful. Falkhatī, pulī, pilī. Okay, so first we will have prayer. Wish you all the best. I wish you all the best tomorrow, and again tomorrow. Śrī Dīp Nārāyaṇa Bhagavān, Devādhī Deva, Devīśvara, Mahādeva, Satguru Svāmī Mādhāvanjī Bhagavān, Satya Sanātana, Alakhpurījī Mahādeva, Kī Jai Ho.