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We can say the Vedas, the first literatures, were written by the ṛṣis. It is said that more than five thousand years ago, they wrote in books. But they had chanted and written mentally for many, many thousands of years, for ages. People are only thinking of this 5,000- or 6,000-year-old yoga. That is completely wrong. They only think of these as karma yoga, bhakti yoga, jñāna yoga, and rāja yoga. There was a great Sovaṇ ṛṣi concerning this mantra or yoga, and people think now it is only 5,000 years old. Because some saint talked about these things at a certain time, people think that the whole area of yoga is only five thousand years old. But Vedavyāsa, the great ṛṣi Vedavyāsa—whom we also call, for Guru Pūrṇimā, that guru whom we celebrate during Guru Pūrṇimā because on that day Vedavyāsajī gave these letters—before him, already, the Saptaṛṣis existed. You know the Saptaṛṣis are the seven stars we can see in the dark night. And there are many other ṛṣis. God has given them that position there. There is one ṛṣi, it is one star, which is not movable. There is one star, and that is one. That is a big story. There was one man; he had one child. And then his mother died. And then he married again, another wife, and he also got one son. But that woman, or lady, the second one, she gave one son, but she was giving more love to her own child and not to the other one. His first son told the father, and he was very sad. When the second child came to his father, he wanted to sit first on the lap of his father, and he pulled the first son out from his father with his hand. And his wife, the second wife, she could not say anything. This child was already five, six, seven years old. He was very sad, and he said, "Father, please, can I sit also on your lap?" Like this, such things happen now also. And now it is happening more. That one wife, one mother, or one husband, or one wife, others, they have their children, will give them more love, and others not. He was going and sitting under the trees at his farmhouse, and also sitting with the father and the stepmother. She came and told, "Don't sit on your father. My son must be there. You sit down there." So, you know that. You know very much how one, five, mother, or father have no power to say anything. But then many, many ages will suffer. That son, the first son—and what was his name? Dhruva. And then the story that God came and gave him the better lap. No one can move that. And it will be unmovable. No one can move you anywhere. And so God gave him one star, and that is your holy place. And therefore, that is called the Dhruva. The Dhruva is one which is all the time in the same place. Also, the moon and all are moving. All other stars, even the moon, move. But Dhruva does not. So, like this, there are many things that happen, but only God knows which children will get, or parents will get, that best. And such things happen, and only God knows what will come to children, to parents. Do you know someone who did not know this? You can hand up, please. Okay. So tonight you can know this. They will show you that star. Where is that? That is Dūrvā. Yeah. So that star we call the Polar Star. And that is the dhruva. So it is said, it does not matter if you are a second wife or a second husband, may they love only this one, other one again, and someone you neglect, but that will not be neglected, because God knows that this will be the right. And he will rather have his own children, and he will neglect someone. But there will be someone here who will never neglect this child, and that will be God. It is also true for even animals and birds. All they love, they know their family, their child. So we have to learn this first, then you can go further. Otherwise, just enjoy your first few times, and finish at your home. We should learn this, because if we do not learn it, then we can only enjoy this time for a little while and it will be the end. So we are all going with the one river. We are washing our body in that same river. And the river will not tell you to go out and get other wind. That is a very, very important thing to think. So now, this Dhruva, he is always and always, his voice is here, still there. How many ages? That was it. But still, that sound is here, his name is here, and so resonance is everywhere, and especially those best bhajans or some poem, etc., a poet can write, and we remember ages and ages. Still. There are still bhajanī here that persist through all ages. We can write something, but that is not that one. We can also try to write something, but that will not be it. So many, many great saints wrote these poems. Many saints who wrote these poems. Or the song, or the songs. That became like others. We can change books also; we can make write again. And so, it means that any bhajans we will sing, or anybody will sing any bhajans, but that soon know this is a bhajan from which yogī or which great saint, or great professors, or anything. We should know from which great saint it is, from which yogī, or from which professor. So it means, even the one who died, let us say, one thousand years ago. So, even if someone died a thousand years ago, or five thousand years, or more than that, he or she who wrote this or sang that song, that person is still alive here. And so, what we call the Maharishi, and that is who wrote, what we call, all the scriptures. So Vedavyāsa Bhagavān, Vedavyāsa Bhagavān, has written one of the scriptures. No one has done. Till now in the world, 80,000—many, many—what are called the poet's ślokas, Vedavyāsa. And from his one little chapter is the Bhagavad Gītā. And out of that, there are many, what we call the, all ślokas, no, Purāṇas. So from the Vedas come the Purāṇas, Upaniṣads. So, do you know this? 80,000 ślokas? That is very important. And many people, many people are reading, learning, making satsaṅg, but still they cannot learn, or they were chanting it once. That Grantha, that book, no one has written that much. And he did not again and again write something the same. Words, no. That was Vedavyāsa. That is called Bhagavān Vedavyāsa. So, similarly, before him, that too. But Nārada was speaking. Nārada's mother, for the great, great saint, so they are still living. How are they living? Their words. What they spoke, which we have written. So they are still living. Now, if anyone will chant their mantras or ślokas or bhajans, he should not chant only half. Nowadays, people are singing with music and so on. Today, people sing it in different ways. But on the last day, they do not give the name of that saint. And that means it is not good. So whenever you sing any bhajans from any saint, send complete, and then know and say, "This was from that saint," and if you know something about that, you may tell something, and when they tell their stories. So there were stories, more than any more reading of the books. So all the time it was the drama. And in the drama, somebody wrote this drama. It is the instruments, the dancing, how moving the bodies—all is still alive. And so you can see, mostly from South India. And we have our dear Bhakti. You know how she can dance? This dance is not a beautiful girl's or boy's dancing. But you should know how the body is moving. How much sound, or when sound should not be. They can step with the foot quickly, but with no sound. And when the sound should be, then make the sound very nicely. No? And when sound should not be, still the same thing, but nothing. So that is the best way to learn. That is it. And so one should not take away from someone, take this dance or bhajans or anything. Not still. You should know who wrote this, who made this. There was one Indian man who was very nice with his sitar. And he was great throughout the whole world. About 30 years ago he died, but everyone said that he was the great. So if someone learned from that person, then you should not think and say that I am that, but my master. So, that kind of bhajan, the poet, etc., it is very, very important that we should respect that. There are many others which are not so like that, and it is said that we can also make nice bhajans or poems, etc. Once in Jaipur ashram, Gurujī was there. Our Gurujī, our Holy Gurujī, our Swāmī Madhavānandjī Bhagavān was very famous while Holy Gurujī was sitting in the ashram, Jaipur ashram, and all the times he had mantra, mantra, mālā. All the names of the Mahāprabhujī, Mahāprabhujī, Devapurījī, etc. And one man came and he bowed down and said, "Gurudev, I am very happy. You give me the blessing. I came for your darśan." Gurujī said, "Yes." Gurujī said, "Yes. Bless you. Sit down. Why did you come? What do you want?" He said, "Yes, Gurujī. I asked many people, but I am still not satisfied. Answer me, Gurujī." Sometimes, people come, and they know something or do not know something, and they are thinking, "Will this master be perfect or not?" So he said, "Gurujī, I want to write bhajans and poetry. But always I write, and I give up my pen away. Because I am rewriting what people are writing, I am writing it again. So what can I do? All, like Mīrābāī, all of them, like Mīrābāī, Sūradāsa and other saints, they wrote all bhajans. Mahāprabhujī wrote. Gurujī, you also wrote. So what should I write? Now there is nothing to write. They have eaten everything. Nothing remains behind." Gurujī said, "Yes, you are right, you do not know." But Gurujī said, "There is," but he said, "What? There is nothing that remains." Someone said, "The kitchen is finished. They eat everything, they clean all the plates, and everything, and nothing, there is nothing." Gurujī said, but still, so many ants, they are still getting eaten. Yes, so there is enough. But he said, "But from where does it come?" So Gurujī said, he said, "Gurujī, he is telling that man, 'All they have eaten the cream.' So they took the cream, the cream, they took it all. And what remained, it is nothing inside, no fat. So they ate all butter." Holy Gurujī said, "Yes. Of course, they have to eat, and they ate everything. So, Gurujī, then why have I come to you? How can I eat the butter? How can I write something new?" Holy Gurujī said, "You are right, all butter is eaten. But they did not eat the cow. Milk the cow and take the butter. Yes? So, the cow is still there. And give nice grace to the cow, and you will get fresh and good butter. And so, keep your heart open. And in your brain, the best brain, then you will have butter, as much as you can, right? As many as new, complete new." That is it. So that great sense, their voice is still here, means they are still here. So when we say Mīrābāī, immediately she is here. Just we say Mira, and the whole world knows the Mira. Who is the Mira? Or Sūradāsa, who was that? Or Kṛṣṇa? Or Rāma? Buddha? Etc. Many, many saints. Holy Gurujī. Brahmananji, all they have made such beautiful bhajans, you cannot imagine. Whole night you enjoy. But those who cannot understand, they do not know the taste of that butter. Then they will sleep. We are singing, and others are sleeping. That means they are gone. They are in darkness. Awakening is great, and sometimes, who does not understand? But they think, "What is happening?" That is also so. There was a story also from Holy Gurujī. There were some people who were singing very nicely, and Holy Gurujī's disciples also then told further. Nice story. So there was a team playing the instruments and singing. The instrument player has great knowledge, and if that one really understands this instrument and the tune, then how great it is. Just one will sit like this, and the whole body is... opened, everything awakened. And those who do not know, they will do something like this, but they do not know. So who knows how? So there were about seven or eight groups. And they came to these small villages like Strelky. All were farmers, and they also had goats and sheep. And people came to play something and sing something. And people gathered because they expected them to play and sing something. People came there and for the first time saw such instruments. And after sunset they lit oil lamps. Like so much, as much as we are, and they were playing the guitar and sitar and some harmonium, and they said something like this, you know, "I am not a player," and they were making what is happening. And this is a tune, but they do not know what a tune is, and all was looking like this. Well, then someone said, "What are they talking about here?" And then someone asked, "What are you doing here?" They said, "One by one, go away." One hour, two hours, they were, they all went away. And there was one elderly woman, about 80-90 years old. At that time, people were very strong. They were not old, 1870s, just powerful. Then she was looking, and one man said, I think only she understands, and we should. At least one person who understands, then it is the best. And they were singing and playing instruments. Oh my God. And when the early morning the light came from the sun, so light came. And that grandmother begins to cry. My children, they said, "Mother, please do not cry, we know that you understood dance." She said, "No, my children, I do not know anything of what you are talking and learning. But I was praying to God, and I was thinking God will keep you, but you know, you whole night you were crying, like, 'All goats, they died last year, all my goats.' And the sheep, they died, my children. And I was praying, 'My seven children, you will die when the sun rises.' My old sheep, they died, my children. My dear children, I prayed all the time to God because you were making such sounds as my goats and sheep, which died a year ago. So, my children, when the sun rises, you will all die, all of you, my children. Say, mother, thank you, thank you. The whole night we were working for you." They took their instrument and went away. So neither they understood, nor did she understand. That is it. That is what a yogī should be, one who understands. And those bhajans that go to each and every cell of the body. Yes, go ahead. Pyaare, kesā satyā sattāsam kā vaikuṇṭa suvarga nahīṁ, dhuralapā. Dhuralapā he sattāsam kā vaikuṇṭa suvarga nahīṁ, dhuralapā. Dhuralapā he sattāsam ghare harā, dhuralapā he sattāsam. Rājā patanagīnatakajanā, Rājā patanagīnatakajanā. Oyā balakā mepanā balakā. Sajana wale lagesa Sadahi satsaṅg, Sajana pyari lagesa Sadai Sattasam. Sattasaṅgata Sambhakaśina Madhuraha Nahiyaprayagnahigam, Sattasaṅgata Sambhakaśina Madhuraha Nahiyaprayagnahipam, Areharanahiyaprayagnahigam. Nithya Svabhāvamite Satsaṅg. Sajjana pyāre lāgesa sadāhī satsaṅg, sajjana vāre lāgesa sadāhī satsaṅg. Sūrti orā santasabhāgave, sūrti orā santasabhāgave. Cāro yāvedha kaṭaṅg, bolo sajāyī sattasam sattagurusaya prīdevapurīśa. God bless you. Therefore, it is a bhajan song. It should have a sense inside, not only singing and dancing just for a joke. Jana-mana-maraṇa-karma-kalaṅkana-ile jīvana-muparapatako jīvana-muparapataka brahma-ānam brahu-varasa-unādeśa antaryāvimeśa-unādeśa. Lokalaja sabhā tajah ke kalapana, Lokalaja sabhā tajah ke kalapana. Dāra kevera de, Dāra kevera jhuvara. Antaryāmīṁ chalusha unade, Vivo deśame akhaṇḍa ujala, chandasu rāja nahīṁ she. Vivo deshame akhaṇḍa ujālā, chandāsu rājā nahīṁ she. Raṅganā rūpa nahīṁ pochera tuvāra mechā lūsā unadeśa aṅgharaṇa mechā. Lusa Unadesh Lokala Taja Kekapana Loka Laja Saba Daja Kheka Pana Dara Kevera Ve Dara Kevera Guruvara Me Sauna De Antaryami Me Sauna De Āgama Deśa Me Śrīdīpa kahe pada esamāna bhāve, firahī janama nareś. ... Sadhāra siha apavijaya, sadhāra esāvove. Amade esāvove guruvarame, alūsa unādeś. Antaryāvime ca alūsa unādeś. Lokāla sābhā tājākhe, kalapāna dhārakhe, vairāgānāve guruvarame ca lūṣau nāde hantar yāmi me cāluḥ saunā de Ibnārāṁ bhagavānā kījai śrī deva purīṣa mahā deva kījai. Śrī Satgurudeva kī jai.