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Devadideva, Deveśvara, Mahādevakī, Ārādya Bhagavān, Śrī Dīpa Nārāyaṇa Mahāprabhujī, Satguru Svāmī Madhvarānjī Bhagavānakī, Satya Sanātana Dharmakī, Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam, Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Amma Sabhā Dāsa Prabhu Śaraṇa Parāyaṇa. Amma Sabhā Dāsa Prabhu Śaraṇa Parāyaṇa. Oṁ Namaḥ Śrī Prabhudī Nārāyaṇa. Oṁ Namaḥ Prabhudī. Amma Sabhā Dāsa Prabhu Śaraṇa Parāyaṇam. Amma Sabhā Dāsa Prabhu Śaraṇa Parāyaṇam. Śabdāsa prabhu śaraṇa parāyaṇam. Good evening, good morning, to all different parts of the world, my dear bhaktas and yoga practitioners, and also our followers of Yoga in Daily Life. In this time, many people in the world have turned towards yoga. Of course, many may not follow any particular spirituality, religion, or master. That is okay. Just go ahead and practice. The science of yoga is for the body, mind, and spirit. Sooner or later, it is in human consciousness that they will turn to that very beautiful path, and that path is the path of yoga. Yoga is not only physical exercises. Without the physical body, we have nothing. Everything we want to achieve—spirituality, studies, many things—all is in the brain of the human, and they develop what they want. In their brains, we know there is a brain, sometimes a very small brain. The body is very big; an elephant is very big, and its head is like this. Some snakes have a small brain, but they control their whole body. Similarly, this is that power in our body. Therefore, everything comes through the body, and the body is something like a steering wheel. We are in the car, at the steering, and it is our steering that will turn that side. The wheels will go, and where the wheel goes, that will be the path. But who is turning the steering? That master. It is not only these two heads; we have the brain, but more also we have our heart, and we have our two eyes. We have everything. We can steer this way and that, but if you are blind, we can push our car anywhere. So it is said, the body is not everything, but without the body, there is nothing. Everything is through it. And so it is that the ṛṣis developed this. Yoga is from Śiva. And Śiva himself, when he arrived, he was sitting in a meditation posture. He just appeared. We do not know, and that is why it is said that Śiva has no mother and no father, but also he is the mother and father. It is in his body, and from there it will go further. So similarly, yoga is from Śiva. If you believe or not, belief does not give us more. If you believe or you do not believe, fire is very hot. And if you believe or you do not believe, it will burn you. So, if you believe in yoga or you do not believe in yoga, either yoga is that, and that is called "take it or lose it." Take it to mean that all that is in our body, and that is our whole body, is our universe. The universe is many, many times big, and if we do not use it, we are lost, and we just die and are finished. So the exercises of Yoga, Śiva and Yoga, it is a word, and that is from darkness to light. This yoga has many, many meanings. Yoga also means coincidence. We came, we are, and this is that paramātmā and ātmā yoga. So yoga means union. It becomes one, and there becomes one, then it is. It is not that our body, it is not what we are longing for. In our body, with the body, and then this and that. No. And we see that in the Bhagavad Gītā, it is about 18 chapters. It means 18 paths of yoga, very clearly in the Bhagavad Gītā. Patañjali tried to bring yoga together under the four: karma, bhakti, yoga, and rāja. A short and sweet part, but is bhakti yoga or karma yoga very easy? It is not easy. It is hard work. Karma yoga must not be only that you serve someone, you do something for someone. Even for our self, we are doing something, and we cannot bring it together. This is also karma. Similarly, you are alone, let us say. Nobody is there for you for whom you are doing the karma. Yes, first we have to do the karma, and that is our life. And this life is the nourishment. Either we will prepare our meal or not, and we will die. If you want to speak to someone, or you are reading something—anything we do with our physical body—this is karma yoga. Karma kośalam. What? Yoga, karma, suh, kośalam. Yoga, karma. And many people run away from this. They say, "We are going to practice only yoga, only meditation, only this and that." Okay, we do it. But follow Patañjali’s. Why he, how he did. And yoga, always I am telling, the first word he said, Patañjali to his disciples, "Dear students, welcome, come, and the first lesson for you is this word I want to teach you." Yoga, Atha yoga Anuśāsanam. Athaḥ, just now, not tomorrow and not in five minutes. Just now, it means that the teacher has told you, and what happened in the body you did not accept into the body still, but it was in the brain already there, and that will be lifelong. That is what we put in our brain, you see. Some, after, we will... Learn in our body these and that, and we will take our dress out and wash them, go for bathing, and these and that. But who said that first? In the brain. Atha yoga. And therefore, if you want to practice yoga, then first come to this Atha yoga Anuśāsanam. And that, if you want to get, then you will be successful. That is why the students in the schools, their parents make so much of a try, give money for their children, food for them, and bring them with the car. Before they were walking, I can say 10 to 20 kilometers, people were walking to school. Our Colonel Sahib in Udaipur, where he was living, was going for studying a far distance, that was 10 kilometers or more. And now our teachers from the Jadan village, coming to the ashram, they want to have a bus from there. So getting in and out takes more time. What is that? That teacher will never achieve what he wants to do. Yes, you know, there is one Gurujī was giving one. It is a story, and it is a hundred thousand percent truth, and many times people are reading, and it is there. So it is a story about Calcutta, and at that time, the capital city of India was there. But I said Calcutta, but there was a British camp. And then they make the studies. So they have a school. They made many, many, what you call, the caste system more deep. They made the British. And still the British have. You know that Gandhījī was going to his college, but where the British children and other people were walking on the step of platform. He can, Gandhi cannot walk there. He had to go down on the street. Yes. They cannot walk there because they are from that caste. Yes. And so in Calcutta, there was a school, and the school was very hard to get into. Now we have a class in every street. So they had all systems, and so that, as the British were saying, there is a chair and this and there and there. So when the teachers went away, then comes the sweeper. He cleans up everything. So he will come and clean the tables and desks and everything, and this and that. And one day, this from the sweeper or cleaners, you can say, their child, he was about five years or four years old. And he came with his father. And his father was cleaning, making everything. And he went and he sat on the chair, boy. He runs, and he holds the hand and says, "Do not sit on this chair." He says, "Why? It is only for the master." He says, "Master’s chair, you cannot." And you say, "What is a master?" They have learned. They are great. Then I will also read. I will learn. He said, "Yes, then after." But now you cannot sit. Please sit down. So he said, "I want to learn." But he said, "I have no money. I have nothing." So, the next day he went to some teacher or somewhere, and said that my child wants to go to school and we do not have the fees. Therefore, he cannot go to school. But this, one of the student’s father, or one said, that time was this one, what do you call it, a slate. And this slate was, it is from the wood, not wood, sorry, stones. And it was broken. Someone gave him a little broken piece of the slate, and another one saw him go somewhere, and he searched for one kind of a stone which is like a sword, and that they call the chalk. But there was not a chalk, my dear. So he went to see some stone from down, and he said that, "Oh yes, I can read. I know number one, number two, number three, and number four." He said, "I want to learn." So one of his masters or someone said, "Write this, uh, ah, and so on." And now he is learning and said, "I want to go to school," but he had no money, so he was at home. And that time in Calcutta, on the street, there was a kerosene oil lamp, so he was sitting under the lamp and he was writing. There were so many animals, some kind of insects, they were falling on him, and he was doing like this, but he was learning and learning. Day and night, day and night, his father said, "But now sleep." He said, "No, I want to sit on the chair." That was a student, so well. Every day, one couple from Rajasthan, and there are some rich people there working, and evening, this both merchant, he is and... His wife was going for a walk, going, coming, and going. After two or three days, his wife said, "This child is sitting here every day." And he said, "Yes, I would like to see. I am worrying about this." So he came there and said, "Child, what are you doing here?" He said, "I am learning. I want to learn." Why not at home? Because we do not have kerosene or anything. And why do not you go to school then? I only once went to my school, and my father pulled me out from this because I am not a student of studying. So I am learning here. At home is a light, but that really, this is a real story. And he said, "Okay, tomorrow you will go to a school." I said, "I can go to my school?" "Yes." And he said, "I gave you one paper. This, give it to the headmaster." He said, "What is a headmaster? He is the highest master. I want to be the headmaster." Five, six years—a child of five—and he goes to the headmaster and says, "Merchant, he said, ’Give him the dress, give him the book, give him this, this...’ And give him the class, and all, I will pay throughout all years he studies." And he was sitting there. He took his paper, and he ran at home and tells his father, "Tomorrow I am going to school." He said, "Why?" Pleased, otherwise I will lose my job. He said, "No, but I look, I letter." He said, "I cannot read, but let us go. We will go like that." That body was, and he began to study. Begin, that is a teacher, and that is a student who is learning. Karta that will read everything that will become the greatest of the greatest, and so he was coming number first, more and more everything. So he studied, he studied, he learned everything great, great, all whatever one can learn, and also he went. To London, and there he studied. He got everything free, but if they are British, they want to give it, other dress. And this he said, "No, no, I am Indian. My parents are very little money, what you call the, who, poor. But my country is very rich. I will have my dress." When he became, what called, he became the more than that, what you call the more high. Supreme Barist. He learned a barist. Now, in America, there was one person who had a lot of problems, and they could not solve his problem. Every many many countries he was there. So someone said you can go to India and Calcutta, and there is this person. What was his name? Yes, Īśvaracandra Vidyāsāgara. Īśvara. You know what īśvara is? Īśvara, sāgara. Sāgara is ocean. And what? Īśvara, chandra, vidyā, sāgara, and the whole ocean. He learned. Now he was coming from America or somewhere, and he came by train. And there was on the train, he was sitting on one small side, and on the other side was someone from America who came to Calcutta. And he got out from the train. And he had one like a black suit, more luggage, and something he wanted to bring from America, something giving him something. And many things. He had a cap, this, that, one stick, and how they were walking that time, you know. And now he is looking, that American, is there any coolie? And there was no coolie. And he said, then that Vidyāsāgar, he got out of the train and wore it, you know, dhotī, this and that. And he said, "Hey, come on, come on, are you a coolie?" He said, "Yes, sir, I am a coolie." Is that where you want to go? I want to go to the Vidyāsāgar. Yes, he is there. You know his house? Yes, I know his house. Then, please take my luggage, this and that. And I will give you money there when you are there. He said, "No problem." So he brought his house. Vidyāsāgar’s house, say, yes, yes. He then put his luggage in his room. And his parents, or Satyavān, they said, "Yes." And he said, "Please, do you think I will see Vidyāsāgar?" "Yes, yes." So he is sitting there, all the guys there, and he was preparing his one train, his train. There was some nice, giving some good, and he came. Vidyasagar came out from his second room and he said, "Hey, you are the Kuli. Hey, Kuli, go away, sir. Come here, sir. Sir," he said. "Vidyasagar, I am." "No, no, you are Kuli," he said. "Yes, I am Kuli. For you, I am Kuli. What can I do for you?" He was so ashamed. American, and within half hour or something, he is solved all his problems, and signed, "This is all okay." Within half hour or some, no, minute, he looked, he went through and through, like pulpuri, you know, this and this and that. Now he is a very, very great in our... Books you can see in the university, or you can sit in. It is in our telephone, is it not? It is in this too, is it not? Yes, that is a learning, a studying. We will study, we will study. That is what we need, is it not? Where was that child? What do we call it? Vidyā, Jñāna, Yoga. Yoga is that which you will work. Anything, anything you do, do more seva, and then it will be. But do not say, "No, you do for me, and I am you, and I am this and this." So many things we are, then it means we do not know. We do not know what yoga is, yes? So, atha yoga anuśāsanam. Aur uske andar mein bhi wohi hai jo Vidyāsāgar, wohi hai. Suna ki main kursī pe baiṭhnā cāhtā hoon. Only kī main kursī pe baiṭhnā cāhtā hoon. Abhi jo hai na, Pradhān Mantrī jī kī chair hai na. Nobody can sit there. And Rashtrapitā, Rashtrapati, India kā jo hai. No one can sit on his chair. Even Modiji will not sit. And similarly, in Christianity, the Pope is different from the Pope. But what are those two things? There are three of them. One is the stick. What is that stick? Why does the Pope take the stick? This is a very big stick, is it not? This stick is different from mine, but do you know the reason behind the Pope’s stick? It is the stick of the goat of Phūlpūrī Jī. The stick of the goat of Phūlpūrījī. Whose stick was that? It was Jesus’s. Jesus used to ride the goat. It is his stick. Yes or no? If he goes, his stick will be with him. And he said, "He has a stick too. This is the stick. That stick came from there, from above, number one." And second, he can sit on his own chair instead of his brother-in-law; that is why he is called Pope, and some call him Papa. They are different, but he is the head. So where did he come from? He was raising a goat. His mother was in his womb. We do not know where he was born. He did not have a home. He had a goat and a donkey. Two or three goats lived there, poor animals. The stables, that is good. And there was Jesus, who was incarnate, and Mother, she got... but did not have any cloth to wrap him, so she put him in a crib, with the grass from the cows, and put Jesus on it. Now, who can understand? People were saying, "No, this is not good, and not good." But he said, "No, we will have the reality." And the reality was that, like Jesus, now everywhere Jesus is hanged, everywhere called the cross. Why not we are making? Take the cross away, Jesus. We put it in our holy places, yes, but in reality, people are saying, "We do not know." If we had the best of the best, we would give it to Lord Kṛṣṇa, but we do not say that. And we also talk about Kṛṣṇa. Because Kṛṣṇa has so many Gopīs and Gopas. Gopī means for the woman, the disciple, female disciples. But you are sitting and talking, these are the disciples of Lord Kṛṣṇa or Lord Rām or anyone else. And the other one who is singing, Gwālā, he is the Gwālā of Lord Kṛṣṇa. And he is Gopī, that is all. But Lord Kṛṣṇa had made so much of it that someone said, "I want to know about Kṛṣṇa and his gopīs, where they live and how they are." So he said, "They are everywhere." How can they be everywhere? See, this is a story. So what happened there? So that one man went and went to one gopī, and opened. Where is Kṛṣṇa? Kṛṣṇa is breakfast. Okay, thank you. He goes to the next room or house. Krishna is dancing. He goes to the next house. He is eating mākhan. Again, he goes. He is sitting with the cow in the room, so he sits within ten steps. And he is there, and he is completely different. And here, then, said Kṛṣṇa, "This is called Līlā. This is called Līlā." So, Līlā—Līlā means all, all. I will tell you. So, miracle, that is called a miracle. And what is a miracle? Every now and then, one day they are going to dance, and they are dancing, and many, many gopīs, they were there. And Krishna wanted to also go. They said, "He said, ’Sing with us, dance.’" And so, now with whom should I dance with Krishna? And this person said, "I want to dance with you, Krishna." He said, "With Krishna?" Krishna said, "Do not worry, we will dance with all." And as they move, there is Krishna and one Gopī, Krishna and Gopī. That is how many Gopīs, that many gopas. And the gopas who are dancing, and in trance, and this—how many Krishnas? So, there is more than the universe. How do you know what is that Kṛṣṇa? They understand this; another one will say it is like this. So it is the same thing everywhere: Bhagavān Kṛṣṇa, Bhagavān Rāma, all those others, and also Śiva, Brahmā, and Viṣṇu. So it is very important to understand, though, for bhaktas and disciples, that you are not only one. And now it is that in no letters, in no scriptures, written about Rādhā. And now Rādhā is there, only alone, and all the gopīs, they are. Yes, yes. So where is Rukmaṇī? Bhagavān Kṛṣṇa has married Rukmaṇī. And Rukmaṇī was also here in Gujarat. So this is after people are making some kind of jokes and some kind of this and that. Now, everybody says, "More is Rādhā." Even Rādhā is bigger than Kṛṣṇa. Who wants to do like this? So, Bhagavad Gurujī said, "Kṛṣṇa kahe so Bhagavad," what was it? I forgot. So, Kṛṣṇa kahe so Gītā. Kṛṣṇa kahe so Gītā, or mother kahe om Pitā. Mother knows, that is my father of my child. And similarly, Kṛṣṇa will say, what is Bhagavad Gītā? That is it. So from there, then look to Bhagavān Rām. And therefore, in these letters and what we are coming to learn, both are kind of learning. There is one learning outer, and the other is knowledge. That is knowledge which is yoga, and we have to walk ahead of it. Then you will understand what is Kuṇḍalinī, what is this and that. Otherwise, it is a kind of drama, and drama is a good, beautiful drama. And another thing: why do Indians have so many festivals? Muslims have so many festivals, Christians have many festivals. Everyone has, why not? But what are we playing? And now, this is for spirituality and before God, but nobody wants this, so they make one festival. And the festival is a festival for what we call the village, what we call the, it is like a dancing and, what do you call, a fair. Now, we can think of fair and big language. And Hindu sages and yogīs and kāyas. So, but what is inside? That is it. So on this day, everybody is happy and doing one Melā. Because, Mela, everybody goes and sees everyone; friends and this and that are good. Otherwise, they will not do. And there they are worshiping something, and according to... because they want to go to worship. Many people are not worshiping, but they are going there to see, like a melā. And melā means meeting, and in... That meeting, there are many shops and many toys, and this and that. That is very good. The best is, if you want to see, then we should go to Jaipur. Jaipur is keeping this culture very, very much. And it is very beautiful. And our Euro-Indians, they are making for the foreigners really a special place, so that they see all this festival. There are elephants. There are buffaloes. There are horses dancing, many of them. How beautiful it is. That makes the humans good, but it means it is a part of God. When you are going and saying, "Ha ha, ha ha," but when they come home, they say, "Oh, it was so nice." We have in Austria and in some countries, there is also one day when all crops are finished. Then the farmers are doing this very nice, very, very nice thing. They are making a bull very nice, not killing the bull. Very nice, those bulls or cows. And decoration very nice, and everybody brings all kinds of food, and vegetables, and this and that. How nice that makes the humans happy. And that time, all is there. Mela is one, and Mela is very, very much. Similarly, if you separate yourself, then you are lost. And there is one more. I will tell you that sometimes, you know, people are talking this and that. That is a bad thing. It happens that the gopīs go for swimming in a little pond, and they were all gopīs. And in the other group, the others, they do not want to dance together. And this is what all the gopīs did: they took their dresses and put them on the branch of the tree. And they are all enjoying water, and Kṛṣṇa comes and he takes the dresses and puts them with him. And now, the gopīs, "Oh, my God!" Now they say, "Please give my dress." He said, "No, no, I will not give this. Please, please." They are in the water, and then Kṛṣṇa throws their... or this something that... Why this? This is why this? This is neither... A Krishna, nor the gopīs, nor this, but it is made one drama. And this drama is coming to the gopīs and Krishnas and others. And that I want to tell: that Bhagavān, God, said, "I give you humans, and you are not doing sādhanā, practice, guru kṛpā, pūjā, etc." But you are not doing this, therefore this your dress is not this dress, it is your skin. And this is the skin of the human. Kṛṣṇa said, "Next life I will not give you this skin of the human because you are not acting like a human." That is it. So it is not an ocean; it is that blood in our body. All this is but that is symbolical, that people are doing like this. And other people said, "Oh, this and what, a Krishna and heart." These people make the Krishna. People do not make him good. Otherwise, all what Bhagavān, Bhagavān is Bhagavān. And Krishna was not like this, not at all. He was there, and there were many, many things, but he is a miracle, he is a god, many things. Therefore, practice, learning that those who want to become, do not think that I will become the Prime Minister, or I will make some ambassador or something. There is no ambassador. Even you cannot touch the ambassador’s car; you cannot touch this car, no? Yes. Therefore, vidyā, vidyā hi mānuṣya hai. Only mānuṣya can do vidyā. And vidyā is not just one subject. There are many, many subjects. But you have to come to that. And if you are bringing clothes, and you are attached to something. Attached is like this. You know what is attached? If you are attached, then I will not tell you. I will be laughing. If you are attached, what will you do? This is attached. So do not make that attachment in your nose. That is it. So there are many, many things. Gurujī said, Gurujī was telling me, "Mahesh, if there is attachment, remove it. Gurujī, you have attachment." "Yes, if you have an attachment, then do it like this, and if the other attachment is negative, then do it like this." So this is called Arā Uradhā. This Ārā Uradhā Sādhānā is of God, Gurudev, mother, father, brother, son, everyone. So, Kundalini Yoga, learning about that is very important. And therefore, Mahāprabhujī, Holy Gurujī is praying to Mahāprabhujī, "Please give me that knowledge that I will bring to everybody so far." And that is called Kapālabhāti. What is it? Kapālabhāti. That is beautiful. Attachment? If you say, "No, it is only me and mine," then Hari Om. Neither you, nor your father, nor your father’s money, that is your house, everything—nothing is yours. Sabhi chhod kar chala musā phir, sabhi chhod kar chala musā phir, sabhi chhod kar chala musā phir. What should I say? Leave everything and go on a journey. The train will come. He will have to sit in the train. Okay. So we have no bhajans today. It is already very long. Swamiji, when he talks, he talks so long. One hour I talked, I spoke. I did my job, and good. So now, one bhajan. Which bhajan will come? Gurujī kā bhajan, bachelī chelī to gayī, bachelī chelī to gayī. Do dina kā jaga mein nahī̃ na? No, no, no. Gurujī kā. Oṁ Bali. Śrī Nārāyaṇa Bhagavān Kī Jai. Bhajo Re Manvā, Śrī Prabhu Dī Padāyal. He bhajo re manvā, Śrī Pūjā dī padāyal. Pār Brahma Puruṣottama Svāmī, Kare Devānī Jananī Āl. He bhajo re manvā, Śrī Pūjā dī padāyal. E pajo reya manva siri bhujya diva daya Antara Bahe Rahe Paripurana, Chhati He Param Adhisaal. Eva jyare ya manavashrī prabhu dī padāyal par brahma puruṣottama svāmī kardeve, nā jāṇī hāl eva jo re vanavashrī prabhu dī padāyal, eva jo re vanavashrī pūjā dī padāyal, jo koī dhyāna tare nī jaman se bāge barama cha chala. Jo koi dhyāna dareni jaman se bhāge, bharam chanjal, chanam maran, bhava bandhan chūṭe, mokṣa hove tatkāl eva joreyāman vāsari prabhu divā dayāl eva jyoreyā manva śrī bujjadi badāyam o parpram puruṣo tamasvani. Karde vena chānīya eva jyoreya manva, Śrī Prabhu eva jyoreya manva bujjadī. Badāyām jīvau bāraṇ tāraṇ kāraṇ āye paramakṛpāl.