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Part 1: Yoga in Daily Life: Glimpses from Yugoslavia and the Light of the Masters Yesterday and the day before, we spoke a great deal about bringing yoga into daily life, about the message of our Mahāprabhujī, Holy Gurujī, and Devpurījī. In previous days, we talked about how Yoga in daily life began in Slovenia and how the light of Mahāprabhujī, Holy Gurujī, and the other teachers started to spread. Yesterday I mentioned many of them, including the Mahāmaṇḍaleśvara Vivek Purī, and now Vivek Purī can share some glimpses of yoga and life in Yugoslavia, where seeds have been sown everywhere—in Slovenia, Croatia, and all the other parts of the former Yugoslavia. For us, India is like a district. The whole district of Pali, for instance, has a larger population than Slovenia. But it is quality that matters. And you here have quality—a good quality. Don’t let it decline. This part of the country is filled with beautiful, very humble people, and it possesses an immense spirituality in keeping with their own religion and traditions. They are searching for God–realization, and we are not only offering yoga in daily life but also many other ways and paths. The country itself is beautiful; all the vegetation heals, and the Atlantic coast makes it even more lovely. So you should know that your country also has great people. If you don’t know it yet, I can tell you that the first lady of America comes from Slovenia. What more do you want? So you are at the top, and keep this with gratitude, and you should also come more and more onto the highest path and the highest consciousness. At that time, in the district of Croatia, Vivek Purī was part of our Alakhpurījī’s paramparā. He was a beautiful young boy—of course he is still very young—and there was another friend of his who was with him and brought him to me. So perhaps Mahāmaṇḍaleśvara Vivek Purījī can share some glimpses of your whole country of Yugoslavia. Now all of you already belong to many different countries, so how has yoga spread in your lives? This beautiful culture of India, its spiritualities and yogas, have spread here, and the people have accepted them. I think Mahāmaṇḍaleśvara Vivek Purījī, what more could you wish for? You see that yoga in life has brought such qualities that not just one but two Mahāmaṇḍaleśvaras of Croatia have arisen from old grandfather Yugoslavia. Praṇām Gurudev. I will speak in Croatian, and you will translate it into English, yes? I must say one thing: for everything that has happened, and what Swāmījī says about the two Mahāmaṇḍaleśvaras, I have to say that everything—including these two Mahāmaṇḍaleśvaras—could not have been possible without Viśvagurujī’s grace. Because we are what we are, we practice as much as we can, but this is only possible through the grace of Gurudeva. Yesterday I was listening while Vishwagurujī spoke about Yugoslavia, and in his talk I heard a beautiful story about Gurujī. Then an idea came to me, because I think it is quite hard for Vishwagurujī to write his own autobiography, but perhaps he will write the biography of Gurujī. And maybe in this way we will receive two biographies. So perhaps we can put this wish to Viśvagurujī, that he write the biography of Gurujī on the occasion of 30 years of yoga in daily life in Slovenia, 35 years in Croatia, and 40 years in Hungary. Sada, pričati je u principu isto kao kada čitate Lila Amrit. What I will tell you now is very similar to what you can read in Līlā Amṛt. We always think that the stories in Līlā Amṛt describe things that happened in the past, but I think we are all living in Līlā Amṛt. When I started to practice yoga, I was forty years old. I was practicing in a yoga club, and my teacher told me he was going to a seminar in Pula. He asked if I could lead the yoga class in the club, and another friend would lead the martial arts. I thought I already knew quite a lot, but I wanted to learn meditation. At that moment, the Yoga Union of Yugoslavia was founded and we were invited. I was underage—I was seventeen years old—and I couldn’t even go on my own. Thank God, Viṣṇupurī came with me, because he was already over eighteen. When we arrived, I thought all the great yogīs would be present. And then came the shock: everyone was quarrelling. Who would be the boss? Watching this fighting and quarrelling, I was quite surprised. How can people who practice yoga get into such fights? And because from Croatia only Viṣṇupurī and I were there, Croatia was interesting to everybody—they could come and lead yoga classes in our country. They all tried to show their best face, but this best face was not really so good. There was only one normal person present. He told us that in one month his teacher, his master, would come to Belgrade, and we were most invited. We said, “Yeah, why not?” And after one month, a letter came: Viśvagurujī was coming. This was around 1983–1984, and I can tell you that everything we read about in the books was happening there. When you are searching for a teacher, he finds you and picks you up. I must admit it was a great miracle and a great blessing from Mahāprabhujī, from Alakhpurījī, that Swāmījī found us in that moment. Because what I saw at that meeting of the Yoga Union of Yugoslavia was unbelievable. How do you explain to your parents that you are going to an unknown place? I was a teenager of seventeen, and I went to the yoga seminar in Belgrade. It was not easy to tell your parents where you were going, but luckily Viṣṇupurī, who was much older, came with me. And again, something you read about in the books happened to me—something I believe you all have experienced: when you see your master for the first time, you somehow know him. I’m happy that I read about all this only later on, because it just happened. When Swāmījī entered the hall, he looked quite familiar to me. There were no books about Swāmījī at that time, and you couldn’t see his photos on the wall. Yet he looked familiar, and I tried to remember whom he resembled. At the end of the seminar we were invited to an apartment for satsaṅg. There was the Gītā of the Guru. About forty people gathered in a very small apartment of about twenty square meters—you can imagine how tight it was. I saw those people for the first time in my life, but I had the feeling that this was a family that had been together for a long, long time. Then came prasāda and a prayer. Because we all had a Catholic background, you could not always receive the holy bread without certain initiation. When it was time for prasāda, I thought, “Well, prasāda will only be for disciples.” And I remember how surprised I was when also people who were not disciples stood up and took prasāda. And so we became disciples in Belgrade. We returned to Zagreb, I continued to do yoga, and then for the first time I saw Kāṭhūpraṇām at a seminar. There were no books, there was nothing, but we tried to practice yoga in our everyday life. I received mantra in Belgrade, came back to Zagreb, and started to teach yoga in daily life. We didn’t have any books, so I taught from memory, trying to remember how Kāṭha Praṇām looked. A few months later, in October, we organized the first seminar in Zagreb. I was still only seventeen years old. It was a miracle that I hadn’t yet collected my documents, but I had to arrange everything: the hotel, the hall, and all the other things. I had to go to the police to report the event, and the officer looked at me, quite surprised. And imagine how to explain to your mother that fifty people would sleep in our apartment. She said, “Everything is possible; just leave the doors where they are.” But when the friends from Novi Sad arrived, the first thing they did was take the doors down. It is a miracle—nowadays no one believes that so many people could be on the fourth floor of an old house without us falling down to the neighbors. When Swāmījī came for satsaṅgs, they were held in our apartment, and you can hardly imagine now how so many people could be squeezed into such a small space without the whole building collapsing. I know Swāmī Yogeś Purī knows about the siddhis, how they work in the presence of the Master. People were even sleeping under the piano. No normal person would sleep under a piano. Everything I am telling you is Līlā Amṛt. If you think logically, none of this is possible. You could say at the start, “Well, this will never be possible.” But it is possible with the mercy of Gurudeva. Thank you. I have only one impression about Croatia, which they gave me on the first day. Of course, these are things of language. Viṣṇupurī and Vivek Purī explained everything, and they gave me a very good hotel. They handed me the key and card and said, “Bye bye.” And I read “Ghosta Hotel,” but I did not know what “Ghosta” meant. For us, “Ghosta” means ghost, and I said, “Oh God, this hotel is a hotel of ghosts!” It was in the center of Croatia. Now, our dear Mahāmaṇḍaleśvara Janiśvar Purījī—you all know him very well—had an even harder time than Vivek Purī. But Gyāneśvara Purījī made great strides, and people accepted him very much. He came to learn Sanskrit and the Vedas, and very good Sanskrit scholars always came to him for teaching. Now he holds a big position in that area, especially in Sanskrit. I forgot to give him a book today; he has written a very nice book that has just been published, though we haven’t seen it yet. They gave me a few books here, and the Sanskrit and the complicated numbers are so difficult that I just glance at them and put them aside. I will tell him what it is. Long ago Gurujī also started a magazine, but it didn’t come into reality. However, Gyāneśwar Purījī brought Gurujī’s wish back to life, and now this magazine is coming out very nicely in Sanskrit, Hindi, and English. The Jaipur Ashram, which I have entrusted to Prabhupāda Ganeśwar Purījī, is also available to all. It is beautiful, and our Vivek Purījī is here today with Ganeśwar Purījī, Yogeś Purījī, and many others. In Slovenia there are also two or three sannyāsīs—Yogeśjī and others. Savitri, I think she had some work yesterday and couldn’t come, but they have created a very good atmosphere and yoga. A person like our Professor Dayālpuri in Maribor and the suburb nearby has brought many hundreds of thousands of people through yoga in their lives. Moreover, more than five thousand people are working, teaching, and learning yoga under the guidance of Viveka Purī—no, not Viveka Purī, but the Yalpurīs and Premśakti—and many of them are sitting right here. The scale of yoga in their life is great. There is some conflict over names, and sometimes perhaps the others are right. The government gives only one name: yoga. So in colleges and everywhere, it’s just “yoga.” But all that they teach is learning yoga in their life. There were many other yogīs—and there still are many. One yogī, who has passed away, had produced many scientific works on yoga: meditations, liftings, and many, many great, scientific books. What was his name? Maharishi. What was his second name? Maharishi Mahesh Yogi. He passed away, and he had many disciples, but some of those disciples began to consider themselves higher than him. So sometimes a difference arises: we want only this one path, and that is yoga. It doesn’t matter whether he was a Maharṣi or another kind of student—it’s all right. Yoga is yoga. We all have yoga. Yoga is the science of the human being. It is the very first science, because God Śiva brought yoga and gave it this name. Yoga means union—the union of the human and God, or the union of the individual soul with Brahmaloka. As I have told you a few times this year, within us there is a soul we call the jīva—jīva, ātmā, and Paramātmā. But in our soul, in our body, there is not only one soul, and the soul is not large; it can be like a tiny part of a fire. So don’t imagine that an elephant has a bigger soul than an ant. You do not have just one soul, nor do I, nor do other creatures. Wherever there is life, there are immense numbers of different souls. In a single drop of blood in our body, there are vast numbers of different cells, and all our great, great ancestors are here. It doesn’t matter whether your ancestors lived two thousand, five thousand years ago, or even in the Satyuga—the root is in you. The body may be called dead, but the body cannot truly die either; the body is also immortal. When you come to the science of yoga, you come to know this. The āsanas and prāṇāyāmas, the jumping and the looking—these are fine. But finally you discover that within ourself is the eternal, the immortal. And so the body also does not die, because the body consists of the ten elements. First among these are space, fire, air, water, and earth. We are these, and all these five elements will never die; they merge back into their origin, and they collect and create our self through these very elements. Within them we carry the genes of our generations and our ancestors. From the Brahmalokas, from Devas and Rākṣasas, they are still here, and in your body both Devas and Rākṣasas reside—everything from which you have come is in this one drop of blood. If we wish to go further, we must first understand and know that our body is our universe. So where will you go to meditate? Where are you running to get something? It is within our universe. This one body has its own universe: all creatures, tiny living creatures. And God, the creator, we cannot imitate. Whatever we have achieved is maybe one percent; ninety-nine percent we have not achieved. And if you think you can do it, then show us. Can you create this world, this time, with what we call science? Can scientists show us? No, they cannot. That technology is still not there. Consider one tiny ant. This tiny ant contains both male and female. How do they create their children? How are their ears, their nose, their eyes? How are they connected? It’s a tiny ant; at night it walks on our body, and we don’t hear or feel it. How many legs does it have? How many joints? It has a stomach; it is thirsty and hungry; it feels cold and heat. Who made all this? O people, don’t be proud that we humans are highly developed. My dear, we are still only on the earth level. Therefore, yoga—how do we achieve that state where we become one with all? Can you sit near an ant, shake its hand, and say, “Let’s go for lunch today”? How will you feel toward the ant? And when we come near the ant, it will run away. They feel fear, pain, illness, health—everything. And they create an egg, and within that egg is again the universe. So, where and how do you understand what liberation is? It is not so easy. We have to become one in it, so that all becomes oneness. What does that mean? Not the bodies, but those feelings, that love, that God-consciousness—that we can only feel within our meditation, the meditation that is within our Self. Mahāprabhujī said, “I am Myself within Myself.” All the prayers and everything I do, it is within Myself; it is from Myself to Myself. And so, Mahāprabhujī’s disciple Swāmī Śivānanda—there are two Kaṭhus, one this and a second Kaṭhu—that is called Choṭī Khaṭuā, the small Khaṭu. In the times of the kings, rulers gave cities or villages to warriors called Rājputa, and among them one was made king. Everyone had to follow, and the family of the king would continue as kings, as you know. Now we are all kings, we are all queens—that’s a good idea. Indeed, we have something like that. Swāmī Śivānanda, Mahāprabhujī’s disciple, wrote many, many bhajans. In those bhajans is the real science of yoga; everything is contained in that spiritual knowledge. You sing that bhajan also. In it is said, my friends and my family, those who can understand my word—do you know what that is? My relatives are those who understand my word, and my word is God. And please, go to the children, the little children in the park. Similarly, Śivānandajī sings this bhajan: Śrī Guru Ātmā—our ātmā is our Gurudeva. Part 2: The Oneness of All Paths: A Discourse on Yoga, Health, and Love Śrī Guru Ātmā, Paramātmā—and that is the Paramātmā, the highest Ātmā. So you are the high soul; you are Paramātmā, Puruṣottama. You are everything. That is yoga. That is religion. Religion means oneness. Religion, and that religion, means realization. Within yourself is the realization. What others make of it becomes politics, and this politics is what they call the beginning of taking spirituality. They created politics in order to influence people, saying, “Now we will follow this path, and this is our religion. Other religions are not good.” Because we try to manipulate people, claiming “This is mine and the best.” Before, there was not this, but it is in this Kali Yuga that the different religions began. But still, in Mahāprabhujī’s bhajans, it is said—and also in Śivānandajī’s—that finally all will come together in one channel. This rain falls from the clouds in different places and on different countries, but finally, each and every drop of the rain will gather and become one, flowing as a single stream into the river and into the ocean. And therefore, it is called Sanātana Dharma. Sanātana Dharma does not mean the narrow kind of religion we often think of. Sanātana is all vegetation, all creatures, all living life, everything—all animals. Love them all. That is Sanātana. Of course, now we Indians will say, “Our Sanātana.” And even among Indians, some people have these thoughts; they don’t want to believe in Sanātana. If you believe or you don’t believe, it is there. Whether you believe or not, one day you will die. Be ready. Yes. And if you want to be ready, then you will take care of your body. Then you will die, but you will die peacefully and well. But what are we doing with our life as humans? We ourselves are putting so many poisons into our body that we will die earlier. Now we have so many hospitals and so much medicine. What is the science? Yes, but as science develops in medicine, the lifespan of humans is getting shorter and shorter. There are some people still existing who do not take any kind of chemical medicine at all. They live somewhere in the hills, where there are no chemicals spreading. They eat very pure food, and they are healthy. They are 100 years old, and still they are working in the field. And we? We are living a kind of double death: one life passes, and a second is already coming to an end. Those who put too many chemicals in the body will have two lives already. Others are happy, healthy, and enjoying long life. But we are killing ourselves. It doesn’t matter; the tongue and mouth are the seat of taste. Whatever you think is delicious is experienced only up to the vocal cord. That ice cream you enjoy has taste only until the root of your tongue. After that, it doesn’t matter what the taste was—it’s gone. This small opening, the mouth, becomes the killer of our self. Medicine may be necessary in urgent situations, and that is fine. But we take many chemical substances even when we are not ill. And so, we are dying. Humans are killing themselves, even as they try to protect themselves for a while, and that is one reason the population keeps growing. So, can we do anything beyond just eating? Whatever happens, we feel helpless. We accept it, even as we ingest more poison. We try doctors, doing our best, but the reality is that our lives are becoming shorter and shorter. If you practice yoga and avoid unnecessary chemicals in your body, you will live a long life. And it is said: whatever you put into your body as a chemical, even if it comes from the earth, it has been manipulated. The body does not accept it. It doesn’t matter if you think it’s a good tablet; you take it for a while to relieve pain. But know this: the painkiller is your killer. The body does not accept it. So perhaps you feel for a while that you have no pain. But how many other things in the body are we disturbing? Āyurveda says, and our body itself proclaims, “I am nature, and therefore I take what is natural.” In India, Āyurveda is not a mere medicine; it is a way of life. Medicine is not meant merely to protect us; what we take as nourishment is what truly saves our life. Let us begin now—yoga in daily life, people. Throw away all chemicals. And you know, there is a common saying: when you get the flu, with coughing and so on, you take medicine and it clears up in about seven or eight days. Another person says, “I won’t take any medicine; it will go away in seven days.” So who is the clever one? Who is taking poison inside, and who is letting the body cure itself? That is how we can think, and so many troubles are there. Somebody told a story in New York. There was a very rich lady who every week went to the doctor. Always she was ill: “I have fever, I am coughing, I have this problem.” The doctor gave medicine, and again she was ill, and again she was ill. So the doctor said, “You don’t have a disease, so why are you always coming?” But she insisted, “Give me some good tablet.” He said, “Okay, I will give you.” Now, in winter, it was about 25 degrees. He told her, “Lady, go onto your balcony, take a cold bath in your bathroom, and then go without a dress onto the balcony. Sit there for half an hour, and then you will be ill. Then I can give you medicine.” She asked, “Really?” He said, “Yes.” She did as he said and came back with a fever and a sore throat. Then she begged, “Please give me medicine. How long will it take?” He replied, “Seven days.” “And if I don’t take medicine?” “Seven days.” And so we are all like this. So, let us come to yoga in daily life. In an emergency, of course, you should take some medicine; otherwise, not. Try to heal yourself. And as for what you eat, reduce it; eat only about 35% of your usual quantity. Leave the rest. Some days you will be hungry. No problem. But when you do eat, eat abundantly. I practice this myself, and I am so happy, you can’t imagine—such good feelings. So eat less and less, and many diseases will go. When you eat little, and you avoid too much ice cream and such, one day your illness will say, “I am not wanted in this body; I will go away.” Thus, all your illnesses will leave. We attract and keep illness through our eating habits. Yoga in daily life is now simple. Every day, do your mālā. Simply do a little each day—always practice your mālā, at least half an hour or one hour, surrender to our Gurudev, and try to think positively and do your exercise. Read some divine books that contain good knowledge in them. Do not jump into the dualities. Every religion has good books, and in every book there is something which you don’t like. But in reality, there is nothing truly wrong; it is only a matter of language. Yet, wherever there is love, harmony, and peace, those teachings do not advocate killing. Do not kill anyone, and do not eat anyone who has eyes. There are many creatures with eyes. It is very hard for us to eat them. Even the blind roots of the trees have a kind of vision, as they search for water and draw it up. Therefore, Sanātana Dharma says: “Do not kill these beings, do not pull them out of the earth.” Or if you must take, use them with reverence. Take it in your hand and give to the animals, seeing how much they suffer. Are you certain that in your next life you will be human? You might find yourself in a place where animals are gathered, and you will witness how they are tortured. The soul is the same; only the body differs, made of the same earth. The rest—the essence—is all one. So let us practice, read books, be kind, and see your inner self. You will see yourself in your heart. And you will see your friends in your heart. You should see your husband in the heart, and your wife also in the heart. And both husband and wife, do you remember your children? You know how these children need the love of the parents. No matter how hard it is, still children love the mother and the father. And now it is happening that people discard children as if they were nothing—like taking a goat and leaving it somewhere. In the same way, they take their child and leave it with someone else. But children remain children, even if they are 90 years old. Whether you are 150, 110, or 20, a mother is a mother, a father is a father. For them, even an elderly person is still their child. This is the love of soul to soul, leading to the Supreme. So practice, practice. Tell your wife, “I am sorry; I would like to be with our children.” Or as a husband, say, “Let us live together, for we brought our children into this world with divine love.” We were happy to have a child. Turn toward them, toward your fellow humans. Do not let the children go away. We are human. Everything is within us, and we should respect one another. Do your pūjā. Do your prayers. Read good books. This will benefit you. It is a healing remedy. The whole city, the whole country, has lost love. Love your country, love your people. Tell all ministers from your heart: you should give everything to your people. As a minister, you are there to protect your country and protect your people. They are like your parents. Love them, and ministers will love you. Your country will flourish. Recognize the humanity within yourself. You are the lord of your country. You are all citizens of this country, and your government supports you in everything. Your embassy protects you. So come to harmony. Do your mantra practice. If you don’t practice, you get lost, because practice develops both heart and body. With this, I wish you all the best. Keep things simple, very simple. If you can do the good postures, very good—no problem, especially when you are young. But when you are nearly 99 years old, you will do all the postures, but sometimes your body will not accept them. Yet our inner, inner development will continue. Then we hope that when our soul departs, where will it go? Otherwise, from this body, the soul goes out and may enter a tiger. And when that tiger’s life is over, it goes out again and becomes a pig, and the pig’s life also concludes. Then you go somewhere in the reptile world, and eventually you become a snake—no legs, no ears, no hands, nothing. Everything must be done with only one mouth. That’s it. So, be a prayer for all creatures. And so there is this bhajan: Śrī Guru Ātmā Paramparā. Now, some final words will be given by our Mahāmaṇḍaleśvar, Jñāneśvar Purījī. Jñāneśvar Purījī always liked to talk while walking. Yes, so he talks like this and like this and like—yeah. Jñāneśvar Purījī: For me, it’s a great honor to be here at this seminar. My spiritual journey started here thirty years ago when, in Ljubljana, I received Guru Dīkṣā from our Master. For me, it’s a great honor to be here at this seminar. My spiritual journey started thirty years ago when I received the Guru Mantra in Ljubljana. I always wanted to go to India, but Swāmījī always said, “Wait a little bit.” And then finally, in 1997, almost seven or eight years after I met Swāmījī, for the first time I went to India. Only for one month, and now this month is still going on. So I would just like to say how lucky we are to have Swāmījī with us. And as Swāmījī said, we have a research center in Jaipur Āśram, under the name of Viśvagurū Dīpāśram Research Center. But the main organization is the Yoga and Daily Life Foundation. We are registered with one university in Jaipur. So the Yoga and Daily Life Foundation is now an academic trust. And of course, the president of the Viśvagurū Dīpāśram Research Center is Viśvagurū Mahāmaṇḍaleśvar Paramasvāmī Maheśvarānandajī. I am studying Sanskrit and the Vedas and many, many things. And I can still tell you that without Swāmījī, this would not be possible. Because there are not thousands, there are millions of books there. Indian culture is vast. Thousands and thousands of years’ worth of books are still there. But don’t worry—the essence of all these books we have just received. I will still request you, please: don’t give up on Swāmījī, don’t give up on Yoga and Daily Life, don’t give up on yourself. Thank you very much. Thank you, Swāmījī, for being with us. Main speaker (continuing): Thank you. Jñāneśvar Purījī will go this coming Thursday back to his home, India, because you know he is a citizen of India. Yes, when he has to come to Croatia, it is very difficult to get a visa. Yes, yes. So, Slovenians are more in heart, so they give him a visa easily. Now, his next visit—we don’t know when he will come. But many of you are coming and you visit him, and there he is, always there. And the questions—there are differences because he lives only in that ashram. Many people come to the ashram asking for eating and drinking, and chai and coffee, and like this. One day I asked him, “How much donation comes in the box there in Jaipur, in your ashram?” And he said in two months it was about 700 Indian rupees. That is about 8 Euros. And the expenditure is about 3,000 Euros, which goes through the Yoga and Daily Life Foundation. But I think, to proceed further in his studies, from time to time you should give him some donations at his ashram in Jaipur. So, next time I hope, when I go and open it, it will be a little more. Because I tell you, he doesn’t ask anybody. He was doing some kind of little business, but it was also nothing. So, if you can, anytime when you go, or this and that—I don’t think that today you should give. But if you want, you can give today; I have nothing against it. And the expenditure of the yogī is unbelievable. One month, he needs a minimum of 50,000 or 60,000 Euros. Minimum. So his expenditure is such that no one can bear it. How it comes, one does not know. So when yogīs telephone me, then I know what is happening. And I say, “Wait a moment, I will call you tomorrow.” But on the other hand, I must tell you that without you, there will be no Om Ashram. Yes, one drop by drop fills the whole pot, and so for more than 30 years you have all been supporting, and it is your ashram, your Om Ashram. For 30 years, you have offered support to the ashram, and this ashram is yours. And now I have another sorrow: how will we maintain it now? Enough rooms, and this and that, and this one button down and off for electricity. Only you can say about 100 Euros, but it will be, no worry. So don’t worry, don’t worry. Come and enjoy your ashram now. And we have to let this work in a good way. So, thank you. The president, the final words—beginning and final, is president, my God. Say, President, don’t worry, our treasure is enough. President: Respected dear Master Viśvagurujī, ... I’m sure that this weekend you received great knowledge, that you enjoyed very much this atmosphere and the union with your yoga brothers and sisters. But the gratitude for all of this goes to our dear Viśvagurujī, who, with his endless love and energy, is lifting us up all the time. But today, with this morning’s satsaṅg, our gatherings are not finished. Because of the celebration of thirty years of Yoga in Daily Life in Slovenia, and because we have the great honor that our dear Viśvagurujī is with us on this celebration, we will continue our events in the afternoon at five o’clock in Brdo Pri Kranju. I’m requesting and asking that as many of you as can come to this gathering. You can get the tickets at the registration desk. Hvala lepa. I would like to deeply thank our dear Viśvagurujī in my name, and in the name of all of us, so he can be with us. Sāvitrī, you must say something. Sāvitrī, you must say something because you are a country. Neka pove. Sāvitrī: Om śānti, śānti, śānti. Hari Om, dear Gurudev. Hari Om, dear Gurudev. Mahāmaṇḍaleśvar, sannyāsīs, brothers and sisters. Mahāmaṇḍaleśvar, sannyāsī, bhrātā and sestra. I’m so sorry I was not in Slovenia. I’m very sorry that I couldn’t be with you the whole weekend. I really had some work—important work. But I was with you in my heart. I am very proud that Slovenia is celebrating 30 years of Yoga in Daily Life. And even if I am not 30 years in Yoga in Daily Life—I have four years less than that—so, anyhow, I’m not so young. I’m coming from Koper. I would like to share with you that when Swāmījī came to Pohorje in 1989, and Yogījī was there as a pillar of Yoga in Daily Life, and after that, the work continued with Dayālpuri in Maribor, with Vasiṣṭhamuni in Ljubljana, and in all other parts of Slovenia. Then there was one lady from Koper who was working with Jože Gal—and this is our dear Sāvitrī Devī. So she was the pillar of Yoga in Daily Life in Koper at that time, Sāvitrī Devī. She was not the only one; her group of four or five people was making the basis for Yoga in Daily Life in Koper. And afterwards, all the young people came. We had the chance to get the first ashram, and then the next ashram. And as well in all Slovenia, also in Koper, many people were working for Yoga in Daily Life. I think all of us, many of us, are not so young anymore. We have a duty to transform our knowledge to others. The young are the pillars of the world, and I think this is something we have to work on. I wish that Yoga in Daily Life in Slovenia will still be strong and harmonious, and unified for the next decades to come. And I wish this for Yoga in Daily Life in general, and for all that has happened in the past 30 years, and that we can work, and that our work can proceed. Yesaveda Zaslužen Autor Sistema, Njegova Svetost. Mahāmaṇḍaleśvar, Viśvagurujī, Mahāmaṇḍaleśvar, Svāmī, Maheśvarānanda Jī. And this is all because of our Viśvagurujī. Thank you. Thank you.