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Our bhajans, especially this one, contain all four parts of yoga. In these four, we have completed the science of yoga. And further, which we will sing now, we have different tattvas in our body—space, fire, air, water, earth. This is given to us temporarily, and this is a protection for all this, to achieve our destination of the Brahmaloka. There are many, many other qualities which we have in our body. What we said, Jñāna Yoga or the Jñāna, which is very important, which we have. So we have in our body the different kinds of karma we have to go through. This is in Holy Gurujī’s one bhajan, that we are sitting in one chariot. And there are different indriyas: jñānendriyas and karmendriyas. This is also the only instrument for us. We are beginning from the cosmic self, and we are landing on this earth, and from here we take off to come to the cosmic place. Sometimes it’s like a bird from the peak of the mountain, and it takes a flight from there and comes to the earth. For what we came, we don’t know. And we take off again from the earth, and we are above the mountains, the peaks. This is our journey, up and down, up and down. But who is coming and going? Of course, it is our Jīvātmā trying to become free. So, when we are in this human body, it is given to us to come to the Brahmaloka. Where there is no light, there is no darkness. It was just in this bhajan. And there, what we said, Guru, I want to come to that place, or my country, which one? Brahmaloka. And how we are, where we are, and how many are with us? So yesterday and this morning, I mentioned Śrī Guru, ātmā, Paramātmā. In reality, there is only one, but the different actions, in different positions, in different work. There is only one human, of course; other animals also have it, but we are talking about humans. Every human is in the womb of the mother; all of us are in the cradle, and we are learning, walking, running, attending schools, professions, etc. And then we are all there, but our destination should be to the Brahmaloka. It depends. We call it Brahmaloka, some call it heaven, and some call it being one with God, but everything is the same. We came here to this seminar from many different countries, from great distances. Similarly, this Jīvātmā came to this body again. And from here we will get our nourishment, and we again go toward our destination. So this is Bhakti Yoga. Without Bhakti Yoga, you can’t go. Jñāna Yoga is very good, but it is just dry. It is a dry wood; you can bite and bite, or like a dry bone of some animal, and a dog is chewing and chewing. And thinking that dog is enjoying the blood from this bone. But it’s coming from your own mouth, on gums, from your own teeth. But you think it is from this bone. You are chewing this bone, but you are actually chewing your own blood. Then no stomach will be full. So Jñāna Yoga is like this. Now, many Jñāna Yoga people will say, why does this Swāmī not know anything? But it is dry. Bhakti is, we are full of the juice. Sweet. Everything. Bhakti means not some kind of what we call the fine, fine, different way of this. Bhakti is knowledge, humbleness, kindness, everything. Without bhakti, you cannot come. That’s it. So, this bhajan is also very good, which we will have. Śrī Guru Ātmā. This Ātmā is that, our Guru, which is teaching us, in our body, all our different limbs of the body, organs of the body, and that Ātmā is inside. Śrī Guru Ātmā, and so within you also this, but we cannot awake from our body without the bhakti, and in the bhakti means that Gurudev. It doesn’t matter if one believes or not, but in the whole world, on one point, they stop. They cannot go further. It is a border. And what is that? The border of our religion. So, many, many different religions in many, many countries. And finally, that you are at the point of your religions, you are stopping. And that is every human in every country. They will fight, do this and that, but they cannot cross their religion. There are some who don’t believe; it doesn’t matter, but religion is not only that we worship this and that. If you are going to bathe yourself in the bathroom, or in the pool, or anywhere, for washing your body, what is that? This is the religion. Yes, you are washing your body. This is your seva, this is your pūjā. You are taking care of your body. So religion is not only that you read the holy book and this and that, but the human’s knowledge, the human’s feeling, they understand everything. And all animals also are, and all trees and plants, they also have this same thing. And in this, after this bhajan, we will continue. This is like a child, then a student, then a professor, then a doctor, and then something more, and then more, and more, more, more. Professor, doctor, and more and more. Okay. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Devpurī Samādhi Kī Jai, Satguru Svāmī Madhavānandjī Bhagavān Kī Jai, Alakhpurījī Mahādeva Kī Jai. This bhajan, I have explained to you many times. This is used as a prayer, so morning and evening you can pray with this. When I was in the beginning with Holī Gurujī in Nepal, and Holī Gurujī was praying in the evening. So first the prayer is from Mahāprabhujī. And then Holī Gurujī was singing this, one of the prayers which is written by Mahāprabhujī’s bhaktas. There’s Lalanandjī’s prayers, Śivanandjī’s prayers, Brahmanandjī’s prayers, etc. So, these are beautiful prayers. And this prayer is of very, very high quality. It is a completely cleaned, our whole being. And it is said that you are that, that Brahman. But we have to practice. We are different in our knowledge, different from animals. And humans have immense knowledge and can do anything. It can also be negative, so we know everything. There is a, we are many talking that we should not kill. And we should not have any weapons, but we have weapons. We are producing the weapons, and for what? To killing? So those have not killed. So the people are always saying that in the Qur’ān there is written, if you kill one human, then you have killed the whole humanity. In Christianity, they said, "Thou shalt not kill." Etc. Different religions also have this. So, who is the one close to God? There are many who said, "I will give my life for others." There was a great ṛṣi, and at that time, in all yugas and every time, there are negative and positive ones. Both are Rākṣasas and Devas, and so there developed one Rākṣasa, and he was killing everyone all the time, and everyone tried to kill him, but he again awakes in life. Thanks to God, now we don’t have that technique. If someone kills us, then we wake up again. So it was given that a promise that you will not be killed. But it is said, it cannot be 100%. There must be something; one point had to give, positive or other. So, they were trying and trying, but that Rākṣasa could not die. But it gave one promise, the Brahmā. You can have all weapons and everything, and everything. But you will still be killed. And if someone gives their bones while living, All bones, still you are alive. And from these bones you make an arrow and a bow. Now, who will give you the bones? And how will you kill the bone? When the bone is taken, you die. So there was one ṛṣi. And that ṛṣi, he offered his body. So while life, the bones have to be taken out. Nowadays, they can give some injection, no? And you are only sleeping, and they can take everything out. You don’t feel this, but at that time there was not this technique. So he gave his bones, and through his bones, he could kill the rākṣasa. That ṛṣi’s name was Dādīśī Ṛṣi. Yeah, there is a very big story about that. So there is someone who can offer for everyone’s life. So similarly, we humans have all kinds of powers; we can do anything. But we should all go towards love. So, religion is coming, that we should be related to all in one way. And so, is this oneness in the heart? And what you have within you, or me, if we can’t keep our promise, then we are lost. So yesterday I was telling you one poem which Gurujī was telling. So there is a very nice poem: "Dūdh phaṭā, ghī kā gayā." The first one is milk, you know, the milk? And we get butter from milk. We get milk from cows or buffaloes, and from that milk, we get ghee and butter. So, ghee has a place in the butter, in the milk. But if we drip lemon inside, what happens? The milk is curdled. Now, from this we cannot gain the ghee, butter. It’s very clear. Yes, you like this kind of spoiled ghee, or the butter, milk. So there is no butter anymore. Similarly, Kāsī phūṭī, jinkar kahā̃ gaī. Kāsī is brass, a brass instrument. And that is beautiful. We have here this, this is not good. That’s the other one, and that is one of the best ways. From this brass, they make the bale. When you have in the church, in the tower, that has a beautiful sound of that bell. Yes, that’s brass. But if there is a crack, there is no sound. Kāsī phūṭī, jānkar kahā̃ gaī. Now, this kāsī, it means that brass, when that is cracked, where the sound is gone? Where is that sound? When there is a lemon or something sour that falls into the milk, where is the butter? It is said that our inner, what we put something so negative within ourselves, then that quality is gone. And the final, the third. Dīpak bujh gayā, lo kahā̃ chalī gaī? When this candle is burning and the flame is gone, where is the light? So, the milk is spoiled, where is the ghee? Where is the milk? Then where is the butter? Kāśī phūṭī jinkar kahā̃ gaī? Where is the beautiful resonance? And so similarly it is said, "Dīpak bujh gayā, lo kahā̃ cal gaī?" When this candle is blown out, where has the flame gone? So we had a light of spirituality, humbleness, kindness, love, etc. But only if this fear, which is the wax, falls down, the flame is gone. So, keep your flame with great, great protection. When you go in a very strong wind and you have to go with one lamp to your other house, you have to protect it very much so that you can bring this light, the flame, to your other house. There is a cold, there is a strong wind, everything. But we can, we can bring it there. So, in such a storm—the storm within ourselves and outside, fighting between us, etc. But this flame of your bhakti, the flame of God’s bhakti love, what you promised—there are different kinds of promises, yes? You said that your wife said, "Dear to her husband, when you come, please bring milk." He said, "Yes, I will bring it." But he came home, and he couldn’t bring the milk. And she said, "But you promised." He said, "Yes, but the shop was closed." So these little, little things, what we are, this is what we are digesting. But there are other things: bhakti, love, practice, God, etc. We should keep it. And which you have in your heart, a nice, nice voice, nice, the sound, clink, clink in our heart. And our heart is still pumping. So yes, there is a sound still. So let’s have this sound of our words, our love, and we should try to protect ourselves to protect others. And try to keep your life. It doesn’t matter what’s happening. One should never think, "I will not live anymore; I will commit suicide." Don’t do this. The flame is still here. The flame of your life, it will come again. That’s it. The sun’s shining. It’s okay. And now, the sun is setting and it’s dark. Don’t worry. I have the flame of my life in the darkness of this world. So this is how we try, as humans, to protect ourselves and others, and to achieve our goal, which finally, through our creation, has brought us so far that we will come into the Brahmaloka. Don’t think, "Now what will I do in Brahmaloka?" Yes, you are not gone, but you have oneness in the whole of our palm. And there is one drop of the water, and our hand is over the ocean. This drop will dry, but when the drop falls into the ocean, you become an ocean. Before, only a little drop of water, and so is that Brahmaloka. That you are one, and everyone is within, and all is happy. So every bhajan, every song, every poet has a great meaning. Kāyā kahā̃ calī gaī lo, aur kāśī phūṭī jinkar kahā̃ calā gayā. These are the poets who are giving a very nice insight into the poem. Yes. So, there is our practicing not only asanas and thinking of only eating, but our... so, humans, this is a machine. Such a machine you cannot make again, and God has given this machine, and we have everything inside. So, let us practice. When you meditate, don’t just think of the sunrise and ocean waves, you know, because sometimes it’s okay. This is for those people who are beginners. The beginners, they are learning and say, "Oh, relax, oh, sun rising, everything." We are giving instructions to the beginners. But after that, it is only Guru Kṛpā. And so, these three, what is in this poem, is that when Guru Kṛpā is gone, all these three will go away. Then you will try to search for somebody. Yes, but it’s not there. Mother is gone. It doesn’t matter how you were thinking about your mother or father. So in this life, it is one. And so, that is, Gurudev is within us. Śrī Guru, ātmā, Paramātmā, Mātmā, Puruṣottama, everything is within. But when this is lost, then you are a dry body. Or, what you call, you take out from your, what you call the kukuruts, what they call corn. So they have the skin over. So we pull it out, and we take out this, and hanging there is nothing inside. So there are many, many, many different good poems. Guruji was telling when he wrote, the people, there was a conference, and at the conference, all the best and most important points were there. And everyone had very good poems, very good poems. Sometimes they just told themselves, and sometimes they gave different versions of this. Like Gurujī said, when milk is spoiled, there is no butter. The flame is gone, there is no light. And the brass is cracked, no more sound. But there is an answer again, and there is another question Gurujī put. Because they said, many people, many people, they won’t ask the question, "Is there any mistake in God?" Many were saying something, this, that, this, but it should be something solid. God is God. But if we ask God, then is there something mistaken? So everything is made by God. God is not only like this body. God is here now. So Gurujī said, "Sone mẽ sugandh nahī̃"—beautiful gold. Beautiful gold ornaments, rings, many, many things. And it is very expensive, so Gurujī said, sone mẽ sugandh nahī̃: Gold is good, but it has no smell inside. If the gold were to smell very nice, it would be more valuable. This is a mistake God has forgotten. Sonā mẽ sugandh nahī̃. You know the most beautiful smell is that of sandalwood. How good is the sandal. But this tree, which has wood, has a good smell. But it has no flowers. If the trunk is so smelling, if the flower will be so good, then God forgot to give the flowers only here. You have to make the poem complete, and that is always three. Now, the third one, and that is called the sugarcane. Sugarcane is so sweet, no? When the sugarcane is so sweet, and if this cane will have a fruit, how sweet will that fruit be? Ganne mẽ phal nahī̃. Ye vidhātā kī bhūl. The Vidhātā is the one who gave us birth. Sonā mẽ sugandh nahī̃, nahī̃ chandan ke phūl. Ganne mẽ phal nahī̃, ye vidhātā kī bhūl. Everyone has to accept, no? Yes? So, we are also humans, exactly very good; we are all the same humans. But why do we not have this quality? We have many unusable qualities. But which quality has God really given us as a human quality? And so there is a beautiful, beautiful poem. Guruji could do everything within, finished. Gurujī asked me, "Write one day." I said only, "My Gurujī is the best." So, anyhow, this is... we will come further again, and we will take now’s very time. And Bhakti is, Bhakti Yoga is a living yoga in every aspect. Without bhakti, you can’t do anything.