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Oṁ Bule Śrī Dīp Nārāyaṇa Bhagavānakī Jai, Śrī Sattva Gurudeva Kī Jai. Moya Lagī Laganā Guru Caraṇanakī... Charaṇāvināmu ye kachu nāhi bhāve chakamaya. The bhajan singer has also become Mīrā. Her name is Meera; she is very good. Devadidev, Deveśwar Mahādev, Alakhpurījī Mahādev Kī Jai, Om Śānti, Śānti, Śānti. Very nice, thank you. Your bhajans were very, very nice, very good. So you are also Mīrābāī, very good. Perhaps you have some blessings from Mīrābāī. Thank you. I was thinking to give something to all our other bhaktas, to share from what they speak so nicely about yoga practice. There are many different kinds of practices, but we have to be on the one path. That is good. If one is doing what they call Rāja Yoga, what do people understand about it? They think of "Rāja" as a king, but they only call it Rāja Yoga. In Rāja Yoga, we call first Bhakti Yoga. Without bhakti, we cannot come forward. Now, what do we understand about bhakti? If you think about bhakti as making mantras, meditation mantras all day, perhaps this is not the bhakti. Or you go with the cows or other animals to help them; that is also bhakti. But it must not be that you are only there because you have no other knowledge. There are many people with many diplomas, but they like to go and help the animals: cows, buffaloes, elephants, tigers, all. And you can go and do seva for them. Now, how should we do seva for this elephant, tiger, and scorpion, and all of this? It does not mean you will go and hug them, but we are doing this to protect the good forest. There, these kinds of animals like to be, and that is their nourishment. So we shall bring water and do something good in that way. Jīva Jīva Bhakṣate. It is a Jīva Jīva Bhakṣate: the life eats the life. So, out of 8.4 million creatures, many eat other life, but many do not eat animals; they eat vegetation, trees, bushes, grass, etc. So many are in that, and out of that, one is a human. We are in the form of the human, but sometimes we make ourselves our own judgment. God said, "My children, I call you as a human." And what is different between other animals and humans? It is 8.4 million different lives we have been through. In good things, bad things, everything—we don’t know how our last life was. Maybe someone was killing you. Maybe someone was torturing you. Someone was forever putting you in prison. Many, many things we don’t know. Maybe we were not human. But now we are in the human form. So it is said in our Hindu śāstras, tattvajñānas, that what has happened to humans is beyond. So we are not going to cry for the backside. It has been, and it is gone. It is not there anymore. And if we are there, we cannot achieve that again. We say in India that time, whether it is one minute, half a minute, or a second, what has happened you will not get back. That time is gone. So we say, even if we run behind a horse, we will not bring back the past. Even if we ride the best horse, we will not get the past. The past is the past. Yes, we are unhappy; many things can be, but it will not come back. Therefore, it is said in yoga, in these dharmas, the past is past. And the future—how do you know about the future? We don’t know about the future. We think, yes, that’s okay. But we don’t know what will be after a few minutes, or in one minute. Or what will be tomorrow? Who has seen tomorrow? No one has seen tomorrow. Tomorrow will always be tomorrow, and the past is past. It is past. Now you can be angry or whatever. When you have pain, something in your body is very painful, but it was the last, it was the last. So when it is the last, how will you say that it was okay? And the future, tomorrow is tomorrow, and yes, we say tomorrow we will do, but tomorrow we are not there; maybe we have died. So it is said: "Kāl Kare So Āj Kar." What you have to do tomorrow, do it today. "Kāla Kare So Āja Kara, Āja Kare So Aba." And what we have to do today, do it immediately now. "Kāl kare so āj kar, āj kare so ab, aur uske bād meṅ kā hai? Agar nahīṅ kyā, to vo sab calā jāyegā." So, our awareness is in yoga, in our mind, in our thoughts, and in the human. So, we are human, but still we do not have all that we can achieve, what we call God, or heaven, or whatever it is. But when we come, if we see God, God is within us and we cannot torture God. God is in animals also; we should not torture them. So God is everywhere, but humans can think, yes, this is what I can do for us. And so, Rāja Yoga, they said Rāja Yoga, and "Rāja" is a king, but, or we say now Prime Minister, okay, or our some officer—temporary, they are all temporary. We are all temporary, but how long will we do that? And therefore think, remember, I know God is there. He is within me, and my God will not kill anyone. All creatures are creatures of God, and oh human, I gave you all, but you did not understand. So God gave us the whole treasure and everything, but he gave it to, oh, my son or my daughter. I told you, but you forgot, and you did it the wrong way. So what is God doing? He is making a lock, and what kind of lock? It is 108 inside the one combination, 108. And this 108, we have to make a mālā: Rām, Rām, Rām. Our mantra, one again and again and again. Again, in these 108 mantras we have in our mālā, we still cannot overcome it. Open that. And God said, "Only one. There will be only one seed that you have to open." But which one is that? That is a problem. We pray, say one, but it is not that one. So that one is that. As all the holy Gurujīs said, "One in all and all in one." What? That is the truth of God. Definitely, God will not let people be killed. And he will not say, "Now eat the animals and this and that." So, those who are eating this meat and this, everyone will say that I am stupid. Of course, I am stupid. Yes, because I am so stupid that I can steal. I hug them. That’s it. So, it is said, even we will say that we are stupid, but we should not kill life. And that we have to come again and again and again. So sādhanā, sādhanācāra karo, hari pyāra. Āp chadanācāra karo, hari pyāra. Jin se hove mokṣa tumhārā, Mokṣa ho, mokṣa tumhārā. That is the Bhakti Yoga, Karma Yoga, Rāja Yoga, and Jñāna Yoga. These four have within all about the Yoga, but still it is not complete. So if we said that, who said? Patañjali said. Okay, let me call it the Patañjali. But Bhagavān Kṛṣṇa, he said the twelve different kinds of yoga. The Bhagavad Gītā has 12 or 18 chapters, sorry. And all these 18 chapters, Bhagavān Kṛṣṇa said, beginning and at the end, are also yoga. So, that yoga now is Rāja Yoga, which is complete, or Bhagavān Kṛṣṇa’s 18th chapter in the Bhagavad Gītā. But also, Bhagavān Kṛṣṇa said, "But there are many other yogīs. There is more than this." So there is no end; therefore, we should take one path. We take this one path, and that is okay. There should be dharma, karma, etc. Then we will come there. Your yoga path is different, my path is different, his is different, but in all reality, we will all come into one. One has come from the left, one came from the right, one came from behind, and one came from the front. I am standing here, all coming to me. Similarly, everyone has their technology that they will keep in the hand and go further and further. Therefore, yoga is the greatest and greatest science in the world, and therefore it is said, and also... Once, our Prime Minister Modījī was talking in the United Nations, and he brought this yoga, the whole international, all for yoga, and one day, and that is a, this is the Sūrya, the sun again moving, coming, moving. This is the day where the sun is again turning, and that was for Yoga Day. And that is also Christianity. Also, we say the sun is again turning day. Purījī, Purījī... This is okay, and that’s not. Every day we should learn. Every day should come more and more. And it’s called, the yogī said, "I will not take the book and always look inside and look like this." Of course, we have our Rāmāyaṇa, we have our Bhagavad Gītā, we have our Vedas, and then, of course, we are opening one plate and one paper, and we see and we tell them. But many who are everyday learning and chanting their Rāmāyaṇa, they will be open, they will show. But they see only this one, and they are talking one word; they talk about more. And so it is that I am always thinking and coming to this one, and then again Mahāprabhujī tells me something different. So, that we have to find, but in our brain and in our heart, in our thoughts, it must be immense and immense when it comes. But if we have that subject, we should go into that subject. But that subject, if we only, again, we are learning and learning, then it is nothing. You have learned, but now you should not read or talk. Otherwise, we have again paper. Good morning, dear friends, ladies and gentlemen. This is a very nice day, and it is very nice to see you. This is what we have in our programs, and so all the time we are looking there. So what is that? Because somebody has written it there for you very nicely and given it to this professor or the minister, and then he gets it. And then he is reading, and everybody said, "Oh, he spoke very nicely." But the other one who wrote is laughing, but only he is laughing, not all. So, that is a... we have to come so complete. And completeness is within ourselves. We have to go inside. And from inside, again, you have to go outside. But from the outside, it is from that master, that guru, who gave us insight. For example, you have a little bike, and your child is about four or five years old, and you are giving him a bike and saying how to ride it. Yes, but he is learning by going in his mind, in the brain, and after some days or some years, he will teach you how to ride. He teaches the others, but not from the mind, like this. And so, therefore, yoga. Now, people say body and mind. Now, the body and mind—someone gave a nice word. This is now very nearly about a few years. Somebody begins to talk about body and mind, body and mind. And people don’t know what the body and mind are, yeah. And now they are teaching yoga, body and mind. Now you don’t know what is the mind and what is the body. There are many things, so people put it inside body and mind, but what is the body and mind? What is in between? What is this? Therefore, Guru Kṛpā says, within thyself to come this teaching, within our knowledge. The knowledge is there, immense, immense. Let’s say, dark night, and how many stars? And if you go more and more, there are many millions of stars there. And similarly, we have many thoughts in our mind, like many stars within us. So we will see Jupiter. Okay, we will do this, this other one, that one. Be within ourselves to expand ourselves with our mind. And mind is not easy. Mind is a cobra, a very, very poisonous cobra. And that is our brain, our mind. So don’t think that, oh, the cobra is very nice. No, no, no. It can turn, and who is that cobra? Our brain. In our mind, my dear. Yes. Tomorrow we will again continue. Wish you all the best, and we are waiting, and we are waiting, and we are waiting. So we are waiting, but we are happy. What does it mean, we are waiting? What are you waiting for? I said, "Vande Gurudev, for what am I waiting?" So Gurujī said, "You don’t know." I said, "No, Gurujī." Seva Karo, Gurujī said, service, Seva Karo, okay. So, ab aur kyā kare? Note, Seva is endless, Seva Karte Jāo, Seva, Seva, endless is the Seva. So what will be Gurudev with the Seva? But Seva, Seva... then you will know that I am Gurudev’s devotee. Gurujī, what is a Gurudev’s devotee? Gurujī, tell me, what is a devotee? Ah, Swamījī said, "You don’t know what is a seva? I don’t know, but I do." Gurujī said, "Sometimes I will tell you." Then again, so the Gurujī said, "Sevā is good, but what was that I told you?" Devotee, so what are you giving, devotee? What are you giving, devotee, to Gurudev? So, who is now the giver and who is the taker? So, what is the definition of the devotee? Let’s go tomorrow, tell me, because we have very nice professors from the universities, all the best of the best in English, Sanskrit, Hindi, and everything. I have to go one day to see the university. What is a university? Gurujī, I don’t want to go to university. Even I don’t see what a university is. When I go, it’s a nice park, nice trees, and some people are learning here, that’s all. And there are masters, teachers, whatever it is. So I say, what is a university? What is a university? Which universe? The worldly universe or the cosmic Self? I’m always different, so I went with my book. In university, I went back. I said, Gurujī, I don’t want to go to university. Gurujī said, "Why?" I said, "I don’t know. Where is it, here or there?" Guruji said, "Then sit down, chup chup, don’t." Then, so, there are so many words. University, yes. So Guruji said, "You were in university?" I said, "I make a city and come back." That city was in, and then I came back, whistling. Gurujī said, "No, I didn’t say to go whistling, you should go to university." I said, "I made a city, and I came." So, my dear, there are many things. So now, university is in the college. University is education, one or the Jodhpur. Jodhpur is also a big city, or no? I am sorry, Mr. Sir. So, the city is also there, right? So, is the university good or is it the city? In the city, you get ice cream, you get everything. My God, so which university should I go to? And then I go to the university, they say, "No, no, it is a village." So, it is also their definition of the village is very, very good tomorrow. Deep Nām Bhagavān Kī. So we have to come to, in our brain, what is that. We are understanding, I know, the university is great, and we are in the university, and very, very many, everything, but what, where, where... what is it? So, therefore, it is. Let’s go.