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Our bhajans, especially this one, contain all four parts of Yoga: Karma Yoga, Bhakti Yoga, Jñāna Yoga, and Rāja Yoga. In these four, we have the complete science of yoga. Furthermore, in the bhajan we will sing now, we have the different tattvas in our body: the space, fire, air, water, earth. This body is given to us temporarily, and it 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 that we have 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—the jñāna indriyas and karma indriyas. This body 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, come to the cosmic place. Sometimes it’s like a bird from the peak of the mountain; it takes 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 peak. 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. And so, when we are in this human body, it is given to us to come to the Brahmaloka, where there is no light, no darkness. Just in this bhajan, it was said: "Guru Varma, I walk on this. Oh Gurudev, 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. So in reality, it is only one, but there are different actions in different positions in different work. So there is only one human. It becomes, of course, other animals also have, but we are talking about humans. So every human is in the womb of the mother. All of us are in the cradle, and we are learning walking, running, other schools, professions, etc. So, and then all we are there, but our destination should be to the Brahmaloka. It depends. We call Brahmaloka; some call heaven, and some call one with God, but everything is the same. We came here in this seminar from how many distances, from different countries we came here. So similarly, this Jīvātmā came to this body again. And from here we will get our nourishment, and we again go towards 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… A dry wood you can bite and bite, or like a dry bone of some animals, and a dog is chewing and chewing and thinking that the dog is enjoying the blood from this bone. But it’s coming from your own mouth, your own 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? This Swami doesn’t 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, a fine, different way of this. Bhakti is knowledge, humbleness, kindness, everything. Without bhakti, you can’t come. That’s it. So this bhajan is also very good, which we will have, "Shrī 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, and on the one point, they stop. They cannot go further. It is a border. And what is that? The border of our religion or our bhakti. So many, many different religions in many, many countries. And finally, that you are on 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 this. If you are going to bathe yourself in a bathroom or in a 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, 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. So, Śrī Guru Ātmā, Paramātmā, Ho Ātmā, Ho Puruṣottama. This is like a child, then a student, and then professors, and then doctors, and then something more, and then more, and more, more,... more. This is like the little child who first learns, then becomes a professor, a doctor, and goes on and on. Okay. Sakal jag ke antara jami chara charki ātmā prabhu chara. Sakal jag ke antara jami chara charki ātmā prabhu chara charki ātmā. Vyāpo sātyāpo vimālācetanātma prabhu, vimālācetanātma dhun, dhyāna, age, agam, jāgigam, śenitya ātmā prabhu, nigam śenitya mā, paramātmā ho mātāmā somā, jagarke antarajāmī, characharki ātmā prabhu, charakia. Sege pratit ho, adhita ho, avichal ātmā, parma udrayāmī, charas charas ātmā, prabhu charas char kī ātmā. Deva, Jāb Seva, Ambeva, Brahma, Deva, Seva, Prabhujī, Sākṣī, Śūdra, Śūdra, Karla, jan gar ke hantra jami chara chara kī ātmā. Svarūpa Sejā, Svarūpa Sejā. This bhajan I have explained to you many times. This is used as a prayer. So morning, evening, you can pray at this. When I was in beginning with Holy Gurujī in Nepal, and Holy Gurujī was evening praying, so first the prayer is from Mahāprabhujī, and then Dorī Gurujī was singing this one of the prayer which is written by Mahāprabhujī’s bhaktas. There’s Lālā Nanjī’s prayers, Śiva Nāñjī’s prayers, Brahman Nāñjī’s prayers, etc., so these are beautiful prayers, and this prayer is very, very high quality. It completely cleanses 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 than animals. Humans have immense knowledge; we can do anything. Be also negative, so we know everything. 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 Quran it 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 say, "I will give my life for others." There was a great ṛṣi, and at that time, in all yugas and every time, there are both negative and positive: there are rākṣasas and devas. And so, there developed one rākṣasa, and he was killing. All the times, everyone and everyone tried to kill him, but he again awakes in life, thanks to God. Now we don’t have that technique, that if someone will kill us, then we will wake up again. So it was given to that one, a promise that you will not be killed. But it is said it cannot be 100%. There must be something; one point has 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, 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 get the bones? When the bone is taken, you are dead. So there was one ṛṣi, and that ṛṣi he offered his body. So while alive, 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 that time was not for this technique, so he gave his bones. And so, through this, his bones, it could be killed, the rākṣasa. That ṛṣi’s name was Dadīciṛṣi. 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 earth, 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. The first one is milk, you know, the milk? And we get butter from milk. We get from the milk, which is cow or buffalo, or that they give you the milk, and there’s ghee, butter. So ghee has place in the butter, in the milk, but if we... We drip inside lemon. What happens? The milk is spilled. 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. So similarly, kāśī fūṭī jinkar kahā gayī. Kasi is a brass instrument. And that is beautiful. We have here this, this is not good, that’s other one. And that is one of the best from this brass. They make the bell when you have in the church in tower, that has a beautiful sound of that bell, yes. That’s brass, but if there is a crack, no sound. Now, this Kāśī, it means that brass, when that is cracked, where is the sound gone? Where is that sound? When there is a lemon or something sour falls into the milk, where is the butter? This is to say that if we put something so negative within ourselves, then that quality is gone. And the final, the third. When this candle is burning and the flame is gone, where is the light? So, how is the milk boiled? Then, where is the butter? Where is the beautiful resonance? And so, similarly, it is said when this candle is blown off. Where the flame is gone, so we had a light of the spirituality, the humbleness, kindness, love, etc. But only if this film, which is wax, falls down, the flame is gone. So, keep your flame with great, great protection. When you go in 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’s a cold, the strong wind, everything, but we can, we can bring there. So in such a storm, the storm within ourself and outside, fighting, 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 to her husband, "And 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 that 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 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, 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. Of your life, it will come again. That’s it. The sun shining is okay, and now the sun is setting and it is dark. Don’t worry. I have the flame of my life in the darkness of this world. So this is how we try, as a human, to protect ourselves and others also, and achieve our goal, which finally, that 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, there is one drop of water. And our hand is over the ocean. This drop will dry, but when the drop goes, it falls into the ocean. You become an ocean. Before, it was only a little drop of water, and so is that Brahmaloka. You are one, and everyone is within, and all is happy. So every bhajan, every song, every poet has a great meaning. These are the poets who are giving a very nice insight into the poem. Yes. So there is our practicing, not only āsanas. And thinking of the only eating. But our human body 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, not 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. Shrī Guru, ātmā, paramātmā, mātmā, puruṣottamā. 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 hang it. There is nothing inside. So, there are many, many, many different good poems. Guruji was telling one, he wrote, the people, there was a conference, and a conference where there are the best and best, all poets were there. And everyone had very good poems, very good poems. Sometimes they just told themselves, and sometimes they gave different advice. Like Gurujī said, when milk is spoiled, there is no butter; the flame is gone, so there is no light; and the brass is cracked, so there is no more sound. But there is an answer again, and there is another question Gurujī put it. Because they said, all many poets and 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 the God, then there is something. Mistake. So everything is made by God. God is not only like this body. God is here now. So Gurujī said, "Sona me sugandha nahi." It’s a beautiful gold, beautiful gold ornaments, rings, many, many things, and it’s very expensive. So Gurujī said, "Gold is good, but it has no smell inside. If the gold will be very nicely smiling, smelling, it will be more value." This is a mistake. God forgotten, you know, the most beautiful smell is that of sandalwood. How good is the sandal? But this tree, which has wood with such a good smell, has no flowers. If the trunk is so smelling, if the flower will be, how could it be more? So God forgot to give the flower only. Here you have to complete the poem, and that is always three. Now the third one, and that is called that the sugar cane. Sugar cane is so sweet, no? When the sugar cane is so sweet, and if this cane will have a fruit, how sweet will that fruit be? In Ghana, there is no fruit. This is the mistake of the Vidhātā. The Vidhātā is the one who gave us birth. Sona me sugandh nahi, nahi chandani ki phool. Gaṇā meṁ phala nahīṁ, ye vidhanā kī phūla. Everyone has to accept, no? Yes? So we also are humans, exactly. Very good, we are also humans, but why do we not have this quality? The unusable qualities we have many, but which quality has God really given us as a human quality? And so there is a beautiful, beautiful poem. Gurujī 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 again come further, and we will take now’s very time. So our bhajan is Bhakti Jñāna. And Bhakti is, Bhakti Yoga is a living yoga in every aspect. Without bhakti, you can’t do anything. You can’t do anything without the vaccine.