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Ādavarañjī Bhagavān Kī, Dīpa Nārāyaṇa Bhagavān Kī, Satya Sanātana Dharma Kī, Bhārata Mātā Kī, Mātā Pitā Gurudeva Kī, Oṁ Śānti, Śānti, Śānti. My dear all bhaktas around the world, the practitioners of yoga, today you will receive something beautiful. Beauty is everywhere and in everything. But the beautiful is not in our eyes; it is in our heart. So, the yoga which I have been practicing for nearly sixty years, from childhood, and you see that we are all on the path of the masters. Master means the guru. Now, you can say Satguru, Jñānī Gurus, Brahma Gurus, and so on. But it is the Guru. Whatever we say—the Holy Master, the Great Saint, the Great Yogi—in reality, it is only one. In Kali Yuga, so many titles have come, and we all would like to have some titles. So, all my dear ones around the whole world, wherever you are sitting—and now I see more people are coming, because the whole world has a little bit of relaxing time, relaxing in their own house. Many people are in one country, others are in other countries. One son is in America, one is in Australia, one daughter is in China, the husband is in Mexico as an ambassador, and the wife is an ambassador in another country. What a life that is! That is not life, and that is why in this Kali Yuga—yes, study is very good, but we should be near. All creatures—the tigers, the lions, the deer, the buffaloes, the birds—all are near their place. In India, we say that when evening comes, all the birds return to their nests. Every bird is somewhere getting its food. But as soon as sunset comes, all birds and all flying creatures come to their nest where the babies are, or if not babies, to that same tree. And when they come to their nest on that tree, there are many different kinds of trees and birds. Therefore, it is said, "Japaṭa Paśu or Pakṣī Pyāre, Śubha Aru Śyām." Even the animals and birds, in their own language, are chanting, they are singing. "Japaṭa Paśu or Pakṣī Pyāre, Śubha Aru Śyām." O men, where are you? You are a big officer somewhere, or somewhere in New York. And the husband’s wife is in Jaipur. Why are you married? Marriage means not only your emotional connection, but to be with someone truly; otherwise, one is lonely. There are some yogis in the Himalayas who are alone. But the wife has studies, the husband has studies, many kinds of diplomas. And in Dīpāvalī, a Dī and a pā and valī—hari om tat sat, absolutely. So his wife, she is a very great and faithful wife. But she comes home and calls her husband on the telephone. Nowadays it is good, at least we can see, but otherwise, for a month, they will come and see. And the husband too—where he goes, they give him parties. He is an ambassador, and an ambassador has parties here and there. But after he comes, he comes either after drinking so much alcohol, and then he comes and sleeps in the morning. Maybe he said to his wife—let us say, "darling," or her name, Susila or Puchila or Kuchila, Tachila; there are many names—"Arey, pānī to pilā de," please, can you bring me water to drink? In dream, she is not there. In practical, she is not there. So, this is that. That is what the world... either they—of course, our government always sends a couple there, and mostly they do not send a single person as an ambassador. His wife should be there, or her husband should be there. Our government in India, and other governments also, all are keeping the family together. But those who are in such a way, with some kind of companies, and like this, and studying very much, they get about five thousand, five hundred—what was it? Not five thousand, two thousand or five thousand dollars. Dollars. Dollars. One at the nest, she said... you will see immediately. There are two things. Either one bird out of the nest comes this way and goes to the other side, and the other one is coming there. For half a second, they are coming together. So, she said, "Please take care of my egg. I am coming." Or she said, "Please, do you know where my... is there?" This is one subject. And second, she said, "There is a nice sweet. Bring it." And so, they have devotion, respect, everything; all creatures have this, but humans have lost this way. Now you know, we know that India or any country says, "Your child is not your child." Your child is not your child. It is a child of my country, my land. My land has this, my child. Okay, the husband has given the child, and the wife, the mother, gave the baby, and of course they are taking care and saying, "My child," and this and that. But if there is fighting between husband and wife, then who takes care? Our government of our country takes care of our child, because it is my child, it is my earth, and he, not your mother. Though we say motherland and motherland, still, how much are we respecting it when you are born here? Then, even the Prime Minister of India will respect and take care of that one child there. Yes, that must be like that. An American—in the aeroplane, twice I saw that in the aeroplane, one woman gave birth to a child. Aeroplane man. And she was from another country, but she was on the American airplane. And they took her, this child, and they gave all kinds of passports and everything, because it was my land, my aeroplane. How respectful are we humans? We respect each other very much. But one thing is that we are separated. And when we are separating day by day, that is why the children have no love for the parents, and the parents have no love for the child. They are learning in that college, in that university, here and there, and they only say, "Hi, Dad, I am here. How are you? It is all right, good. I think I will come for Christmas. Bye-bye. Hari Om." "Hi, Mom. How are you? I am okay. Thank you. I do not have time. I have to go somewhere. Hari Om. Bye-bye." Itnā hī hai. Itnā hī prem hai. Wo prem nahīṁ hai. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai. So, of course, there are many things. One has to go somewhere, but it should be closer. Yes, we can come within fifteen hours from New York to Vienna—not Vienna, New Delhi. That is science. So we are there, we have the connection to our parents, and when there is something, of course, we are immediately there with this. But it is said, best would be if we are close, or at least we can come, see, and hear. So, the life which we are living—very often people come home and what to do? Many people were watching television, and this television was on all the time. All the time, coming home, then coming to the bed, then going to work, coming again and looking at television. So that is called the workaholic. Workaholic—some are alcoholic, but workaholic is more dangerous. So, sometimes one loses their brain and does not know what to do. Even in the night, you go and work on something in the office or at home. Now there is no television, but there are other kinds of televisions. So that is very difficult, but thanks to God, there is one thing, and that is called Yoga. Yoga is very, very old. And that was that there are two. The space, the empty space, and one is conscious. Now, cetan ke to icchā nahīṁ, aur jaḍ se kuś nahīṁ hotā. Chetan ke to ichā nahīṁ, kuś hot. Batāo phir kaise hogā, how will it come again? Chetan ke to icchā nahīṁ thā—conscious, but it has no desires. And the second is like nothing, space, and space, but there is something. So, between these two, bringing them together is called yoga. Now, what does that mean, yoga? Āsanas, prāṇāyāmas, kriyās, all kinds of yogic techniques, and dhyāna, dhāraṇā, samādhi. But how and who? There is nothing here. Yoga means the three principles: harmony, connection, and giving that consciousness. So these are three principles. They are balancing the whole universe. That is called yoga. Union, uniting, oneness, balance, harmony. These three principles keep together the whole universe. And that is called yoga. And that is why, how? In many books, it is not. But every yogi, every great master has it in their consciousness, in their meditation. And my meditation, what I see always—I have been talking about the same subject for the last about thirty years, and it is the truth. Anant, Anant, where is Anant? Anant is like a horizon, and when we want to chase the horizon, we go further. As close as you come, the horizon is more and more far away. Anant, O Anant, endless, O Anant, Anant, and the other one is limited. Anant, and on the border—so how to come together? Therefore, from here to there, for coming up, it is called yoga. Yoga means attention, together, so we are one, we are balanced. And we are in harmony, but at that time, it comes as Nāda Rūpa Parabrahma. Within this, then, comes the sound, Nāda Rūpa Parabrahma. Nāda. And this Buddha—who gave me this Nāda Rūpa Parabrahma—it was a very great Indian who was playing the sitar. Gītā sītār. A great person was known, and he said once in a lecture, when he was singing, "When I take my sitar in my hand and just touch the strings," he said, "one is called Nāda Rūpa Parabrahma." If you want to know God, if you want to know Brahman, whatever you want to see, it can only be through the resonance. Resonance. Our resonance goes very far, too. And of course, our modern science has given such a... this, Nāda Rūpa. I am talking here, but in Brazil, they are listening exactly like this now. In Australia they are listening, in Africa they are listening. This is Nāda Rūpa Parabrahma, but that Nāda, what it is, is depending—this is depending—but that Nāda which is in the whole universe, that is that, and that Nāda—first comes the Śiva Nāda, after that is Prakāśa, Prakāśa, Poñjanī, Prakāśa, Prakāśa... Prak Yamṛta Ke Sāgara, Śrī Dīpa Harī Mahādhunī Hai, Sāre Viśva Meṁ Guñj Rahī, Prabhu Kī Amarā Kahānī Hai. So, Śiva, that Śiva is—that Śiva is coming to the... again to life, or whatever we call. Nāda Rūpa Parabrahma Śiva kehte hai ki, "Now I will, now I will multiply myself." Eko’ham dvitīya, eko’ham dvitīya aslī bhī hai, but eko Brahma main ek hoon, and now I will become all one, all in, and in all one. Therefore, it is said, "I am, and I will multiply." And so, in which, nāda, rūpa—rūpa is the light, the light, and nāda is the resonance—nāda, rūpa, that rūpa, and from that rūpa, then is coming three more, which we know all: it is the air, it is the water, and it is earth. These are the five elements of Śiva. He is that Śiva. And he said, "Main ek hūn aur anek vāṅgā. I am one, and now I will multiply myself." So that is coming as yoga. That is Yoga, and in that yoga we can realize that one is, but this body is nothing. This body is nothing, but without this body, everything is nothing. So this has come for a time being, and that has been given for a time being to get as much as you can. There was a yoga teacher long before Vivekānandajī. Some years ago, there was an Indian guru in America, and somewhere in an old house, he had been there for about fifteen, sixteen, or seventeen years. And there was a lady, she was one hundred and five or one hundred and eight years old, and she said her nephew was there at home, and he brought her to see me. She came, welcoming me. "Sit down, please." She brought a chair and fruits, and she said, "Swamijī, I have my Guru long ago, before Vivekānanda, and he was teaching my Guru." And my guru said, "You have yoga, so take it or lose it." Practice your yoga, whatever. Either practice it, take it, or lose it. And she was teaching there, in New York. She said she was teaching yoga to all elderly people, many, many. And she gave me a book. She showed me the book from her guru, and since she only had one book there, I did not ask her to give it to me. But she was a great soul, and after a few years, I think she passed away. Sooner or later, the body will go, but God has given that now: do it, do it, or lose it. What we sow in this human body, we should reap from God, or from the divine, or from whatever it is. Otherwise, you are like all animals, running behind one another. One dog behind another dog, and everywhere left and right, all animals here and there, like this. So if you want to learn and look within thyself, that "I am"—yes, Guru Kripāhi Kevalam, Śiṣyako Ānanda Maṅgalam, otherwise there is nothing. So, bhajan, bahut bhajan, very, very good bhajan, Gurujī’s bhajan—there is one Gurujī, sing my bhajan, but Gurujī said, "Oh my God, I do not, myself I do not," but Gurujī sings for me, so we will do like that. Okay, Dīp Nārāyaṇ Bhagavān Kī, she will. Oṁ Bali Siddhi Praṇām Bhakwane Kī Jai, Śrī Siddhāveśvara Mahādeva Kī Jai, Sattva Gurudeva Kī Jai, Āj Kī Ānanda Kī Jai. Meera Bhai’s bhajan, "Khushpa Life." Oṁ Bali Siddhi Praṇām Bhakwane Kī Jai, Bhakta Mīrā Bhāī Kī Jai. Oṁ Bali Śrī Dīp Nārāyaṇ Bhagavānī Kī Jai, Bhakt Mīrābāī Kī Jai, Satguru Devakī Jai. Thank you, and again further tomorrow.