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Dev Deveśvar Mahādev Kī Jai, Harade Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī Kī, Lālā Nanjī Mahārāj Kī, Śiva Nanjī Mahārāj Kī, Sanam Mahāpuruṣon Kī Jai. Om Namo Śivāya Om. Shrī Dīp Nārāyaṇ Bhagavān Kī Jai. After a long time, I have received the opportunity to listen to Swāmījī’s darśan and satsaṅg, and I would also like to use this moment to awaken my own destiny. At Swāmījī’s feet, I am offering a bhajan. Please accept it and bless this child with such a wish. Very good. Do you want to offer more? Three, four, five? Do one or two. There are beautiful songs resonating around the world. These bhajans, the special ones, come from our Ārādhya Bhagavān Satguru, Ārādhya Satguru Swāmī Madhavānjī Bhagavān, Bhagavān Śrī Madhavānanda Purījī Mahārāj. He used to say that if you wish to create a bhajan, its words are like pearls—pearls from the depths of the ocean, exquisite and rare. And the sound, the voice, the melody—whatever we call it—is like a beautiful thread. That thread, so fine and lovely, resembles a spider’s silk, yet when it issues from the mouth it becomes rasaṃ. So the pearls are extremely fine and beautiful, and the thread is that. Thus the pearl passes directly, without any division. That is what we call the sound, the voice, the harmonies, and the pearl. This is among the finest gifts for our listeners here. It means that the disciple, who has now become not simply a disciple but the master, the guru—this is guru to guru, master to master—is offering one pearl to another pearl. That is the disciple and the master. Every word, every single word, causes the hair on our body to stand on end; each and every cell in the body is like a pearl. Those cells and these cells are like ripples in the ocean. On the surface the ocean has many movements, but beyond a certain depth it becomes completely peaceful. And we can see, then, at the bottom of the ocean what kind of sands lie there, and how the water’s waves take shape—like when there is beautiful fine sand and, with the winds or with the surface water, we see the waves. Not only this: our holy Gurujī, our Satguru Swāmī Madhavānandajī Bhagavān—Madhavānandajī, not Madhav Kṛṣṇa—the vibration within the whole body, yet it is said to be in the brain. We do not see it, but it is very, very subtle, and it brings the vibration from their concentration into these nāḍīs, these 72,000 nerve channels in the body. From among them, one nāḍī stands out. The beautiful nāḍīs—Iḍā, Piṅgalā, and Suṣumṇā. The Suṣumṇā Nāḍī emits a sublime vibration and transmits it to the entire nervous system, into all the nerves and everything. That comes through what we call the spinal column. And that is a very, very beautiful vibration; what flows in the spinal column is undiscoverable. Within it there is that Nāḍī, and that Nāḍī is balanced by the Kaṇśī Nāḍī and the Vajrā Nāḍī. Thus the master, the disciple, the yogī who has studied and knows, must possess that vibration, along with the equilibrium of the sahasrāra nāḍīs. From there, at the very center of the soles of our feet, something like a flower begins to bloom. That Guru, that Master, can fashion such mantras and bhajans—what we call bhajans or melodies, or the vibration of our Anāhata Chakra. And therefore, from that cakra, from that very Nābhi—the navel—a light, a vibration, is present. You are now on exactly the right point. Then we can truly create our bhajans and learn this properly. It is the same with our dohā. A dohā has two parts: one is what we call the question, the second is the answer. And that is, simultaneously, question and answer—only these two words, but what, how, where—that one does not know. Therefore, in satsaṅg, when we come into the satsaṅg with that true yogī, the master, something new emerges each day. I often say it is like dipping into a river—the Gaṅgā or any river. We wish to bathe; we dip in and come out. With that same river water we cannot dip a second time, because as soon as we dip and emerge, that water has flowed away. Other water is there. So it is with the Gurudevs, with those masters: the Guru will give from his breath. He will breathe into you, and then at any moment, what will come out? Not everything. We constantly turn one page after another—even the Bhagavad Gītā, we repeat it endlessly, one page after another. But in that Bhagavad Gītā, on every page and in every letter, that letter is just a glance, and the whole body vibrates. That is the Bhāgavata. That is only the Bhāgavata. We know everything, everything, yet we do not know where, what, and how. So we must come close. And therefore, these bhajans composed by our Satguru Swāmī Madhavānandajī Bhagavān, and also by Mahāprabhujī, and our Lalanandajī Mahārāj, and Śivānandajī Mahārāj, and Brahmanandajī Mahārāj, and Maṅgīlālajī Mahārāj, and so many, so many disciples of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī—there were many. But some obtained just a little knowledge and declared, “I know everything, and I am leaving.” They go, they go, but where? Nowhere. Therefore, what exists between Master and disciples? It is like a harmony. What is the name of this? Harmony. This is a harmonium, isn’t it? What is a harmonium? Harmony, balance, oneness, friendliness, goodness, kindness. Every voice from our vocal cords into this instrument can be mastered by one who can play and draw that voice into the instrument itself. That one becomes the master, and only such a person can come into satsaṅg. Otherwise, many are doing this and that, this and that. So it is like many cinemas and dīnimas; many people sing the bhajans of great saints, but in the end they do not change the name of their masters or of any master who brought the bhajans. You will now see them always singing just two or three words and then “Hari Om.” That is the end. That is the end. What is the end? Next time, there will be nothing. But if we truly come to the end, then we will be in cosmic oneness. So, satsaṅg—that is called a satsaṅg. Sat and Saṅg: Sat means truth, Saṅg means to be together. And that is what we see. All the best, and tomorrow we will meet again. You know that now a day is approaching called International Yoga Day. Our Pradhān Mantrījī, Modījī, introduced this day when the sun turns back again, our friend. There is something very beautiful in that. We speak of Patañjali, but above and beyond there are many other yogīs, not Patañjali alone. Similarly, during the days of yoga, on the 21st of June, every teacher should go to their guru—just as on Guru Pūrṇimā. Everyone should bring their guru; it does not matter which one. You may follow a sannyāsī guru, a Śaṅkarācārya, or any other gurus, Ṛṣis, but you must go with that guru. Because we have a Guru Pūrṇimā, and this is a second, like a Guru Pūrṇimā—a second for the 21st of January… June, sorry. So, my dear ones, it was very good that we tried to come together with the Indian ambassador, and that was good, but now the ambassador would like to give the teaching. Yet many disciples live at different distances; how to come by car, by train, by aeroplane? And then how long will you manage that? So I think it is time that every yoga teacher—a yoga teacher is, let’s say, the guru of that yoga training or that yoga school. In whichever yoga school there is a guru, it does not matter which gurus and which yoga name; yoga is yoga. But we can say yoga—we have our yoga, which one? “Yoga in Daily Life” means practice every day. That is yoga in daily life. Then there is Vivekananda’s Yoga Center. Let them teach through their disciples in their own way. Or take Yogānandajī, who spoke about Kuṇḍalinī and so on. They have a very big organization. So they should—because the master departed, he left it to his disciple. And then that disciple will go there. Those are Yogananda’s disciples. And his Yogananda’s disciples, who are in India, in India—yes, very good. There are many, many gurus, and so this is the day, and mostly we have that within the human being. That human being is a ṛṣi, a yogī. They are mostly in India, and they are from the Saptaṛṣis, these yogīs. So it is in the blood of the Indian land. What India is now—that is a little too little. India was wider; India was wide everywhere, and you can see even in Mexico Hanumānjī statues there. Many, many, anywhere. But those who are not of that blood, they have but a little of it inside them. And therefore, of course, our Indian people said we should bring all Europeans, all Europeans, and make them… But they still cannot. You must put something there through an Indian master, an Indian teacher, an Indian guru. And that Guru is a different Gurujī, and that will continue further. Otherwise it was very nice, interesting. Never mind who tells me, “My India is there, his India is there, his India is there”—it is okay. But you know, the Ṛṣis, the Yogīs, the Gurus, and all our Nāgā Bābās, etc., etc., the Kumbha Melā—and Kumbha Melā is only for those spiritual ones who really know the religion, who know everything. They did what I know. I will tell them, “Yes and no, both sit.” They invited only Western people and made it seem great, but they did not give the teachings. So, what are you? What do you want from them, Premanenjī? What do you need from them? Yes, they came nicely, very good. They spent so much money, and nothing. They were making a joke. When they returned to their countries, they saw the joke. And they said this and that was good, but there was no chicken there. It is like this, or they said someone cooked fish and chicken there. Why? So it was. And they came and bought—our Indian people, they brought the money. They gave the tickets, aeroplanes, everything, right up to the Kumbha Melā, and then went back again. And what was it? And they said, “Joke.” What was there, Kumbha Melā? Kind of a joke. So first we must give them European knowledge, European thoughts, European spiritualities; they should slowly come to understand. They will not simply arrive and say, “Make a yoga or Indian marriage.” They don’t know, yet they carry it in their blood. So bringing these together is very difficult—like milk and lemon. That is it, milk and lemon. Yet our Europeans are very humble, very kind, very nice. They are searching, but not in that way. And I don’t know who orchestrated it, and of course they could go to Modiji’s, but who was pressing our dear Prime Minister Narendra Ji? And who did what? How many millions they spent, and where has it gone? This is not yoga, neither a yoga. So now, in this year, on the 21st of June, yes, we should all be in Europe. Indian gurus should expand there, okay? Yes. Otherwise, again, you will lose Sanātana Dharma. And they said, “No, we don’t need Dharma, we need only Yoga.” They want Yoga; then Yoga is not, Yoga is not religion. Of course, there is no religion at all. There is only one—one in all and all in one. But as we are, we should do wherever—in every ashram, in every yoga group, in every country, in every village, around the world, wherever you are practicing yoga according to the knowledge your guru has given you. You can come there, or you can come together with friends and do yoga, but not to bind us. Yoga does not wish to be bound. Understand? So that is why we will do it this year, but everyone in this manner: you have to go to your yoga, to your yoga school, to your yoga master, to your master or guru. And now we have had nearly three months. We were all isolated, locked in our rooms, and during this time, as we held a little piece of paper, we asked with this, “My yoga teaching and you are there, but it is in this.” You cannot now. You have to come to the ashram. In the ashram, there is a vibration—a vibration of many mantras, prayers, ṛṣis, and so on. And meanwhile, somewhere they are frying chicken in the kitchen. You don’t know that, because we are teaching yoga only from this side, yet alongside it seems different. So, why does Christianity go to the church? Yes, because that is a holy, holy, holy person and place. Where do Muslims go? They go to the mosque. Why? Because they feel their spirituality. Where do Punjabis go? They call it Guru, Guru Dvāra. Similarly, Jewish people, Buddhists, and Hindus also. Then why are you spreading the yogīs like that over there? And there is nothing there—no swāmīs, no spiritual atmosphere. What are you doing, checking in this way? So that is what I am telling you, because the whole world is talking about what Mahēśvarānanda is saying. Our embassy is the best; our ambassador will provide schools or people, but we do not want to be bound. We have one big city, and in that big city we have many yoga centers, and we should practice there. And some we can come together—why not? It is like a melā, that is fine, but then there are a lot of jokes, and then again we are not. You go to New York, and in New York the whole street is full of people walking and doing this and that. It becomes like a melā, melā. Melā bhī acchā hai, āte hai. Who made them? That I want to know. On this street, one is speaking there, one is selling chocolate, one is talking about something else, passing by, and one is talking. Who gave this? I want to see. And then this is official there, and another official is there. So what is official and what is unofficial? How is it happening in New York? Everything. So let us come, because you have your father, you have your mother, you have your home. But you cannot take everyone. No, you come to my mother and my father—the rest, nothing. That’s not it. Then the world will be peaceful, harmonious, and one. Therefore, we should believe in our religions, not give them up, and be humble and kind everywhere. That is very important, very important. That is very, very good. Hari Om, Hari Om. Asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyormā amṛtaṁ gamaya. Sarveśāṁ svastir bhavatu, sarveśāṁ śāntir bhavatu, sarveśāṁ maṅgalaṁ bhavatu, sarveśāṁ pūrṇaṁ bhavatu, sarveśāṁ śāntir bhavatu. Kaḥ samasta śukino bhavantu, nāhaṁ kartā, prabhuḥ kartā, mahāprabhuḥ kartā, he kevalam. Oṁ śāntiḥ śāntiḥ... Oṁ.