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Part 1: The Lineage and the Journey Let us come to our Gurudeva. First, our paramparā. What is paramparā? It is those who come one after another, like in families. The first is Alakh Purījī. Alakh Purījī was in Satya Yuga, and we are in the third Yuga, which is called Kali Yuga. Kali Yuga will not be so good. Satya Yuga is the best, then Dvāpara Yuga, the second, the time of Yajñas, and then came this, our Kali Yuga. After this Kali Yuga, we will see what comes. What I want to tell is that in Satya Yuga, there were fewer human people, and many of them were in the forest or under rocks. From there, we came until here. We founded our generation. Our generation means our parents, and their parents, and their parents. Alakh Purījī is the beginning, from the time of Śiva. You should try to go to the cave of Alakh Purījī. But people who want to go there must know it is at a great height, very high. That is where Badrināth, a holy place, is located. There, the rivers of Alakhpurījī, Sarasvatī, Pārvatī, and Śrī Śrī Madhavānanda Purī Jī—Lakshmi—all these rivers come and merge. The Himalayas are truly very holy mountains, and they are not old but young. There is the place, the height: Badrinath is about nearly 3,000 meters, but you feel the oxygen. When we go to Alakhpurījī, it is at nearly 1,000... The cave of Alakhpurījī is at 3,605 meters in height. There you can feel that we think the oxygen is less. Therefore, it is said people should not go there quickly. At least one week, slowly, slowly. Otherwise, it can harm us very much. There you will feel what the energy is. There is no village, nothing. Only rocks, and there is only one temple there. That is a little village, but it is open only for six months, and then they close it. All people have to go out, including the temples and pūjārīs. In Badrināth is Bhagavān Viṣṇu. For the other six or five months, they block the door. There is a temple of Viṣṇu, we call it Badrināth, and there are different goddesses, but the main one is Viṣṇu. They make one lamp there with some ghee or oil, I don't know, and then for six months it is locked. But when we open it, the light is still burning. That is something. There are many things. Further, we go... Alakhpurījī is there, at 3,550 meters height. But to get there from Haridwar, Rishikesh, we go up and up. It takes at least three, four, five days, slowly, slowly. Otherwise, we will get a headache and cannot breathe. If you go, you should take about two weeks, coming slowly, not going quickly. But you should go once and see how beautiful it is there and how much energy is there. It was glaciers. Unfortunately, in the last 40 or 50 years, all glaciers have melted. It looks like a naked mountain. But we should go there, and you will see then what that spirituality is. Devpurījī Gurujī was Alakhpurījī... Devpurījī went there, and Devpurījī is nearly at 5,000 meters in height. There are so many mountains, and there are glaciers. There is one big, big, big rock, like our whole property or more than this, and one thousand waterfalls. There are beautiful mountains, a huge glacier, a huge rock which is bigger than the whole of our park, and there are thousands of waterfalls. Devpurījī is there. Devpurījī’s sādhanā was from birth. But by Alakhpurījī’s... Alakhpurījī became the disciple of the Devpurījīs. So Alakhpurījī is the guru of Devpurījī. Devpurījī could walk on the earth and go through the rocks. We know a lot about Devpurījī. Some disciples of mine went there. It’s great, but when we walk, it’s very hard. It takes two, three, or four days to go. Only one and a half thousand... and also coming slowly, slowly. But it feels in our whole mind, our body, our thoughts are completely different. We have to sit down, and we all sit down. The people who are from there, we have to guide them. These guides bring everything for your luggage, for your food, and everything. They said, "There is this kind of herb, this kind of herb. Take a little in your mouth and chew that, and really, you get more toxins." All others also tell us how it is. First, you have to have the ability to climb such rocks. Not rocking like a honey hanging, but still, there is no highway. The person who is going is tired, has a dry mouth, not so much food, but something indescribable. Then Devpurījī came down to Rajasthan. Then came Mahāprabhujī and Holī Gurujī. Now I know that many of you are spiritual, and you are longing for that divine, of course, also for our health. We try to get something. Many have had a difficult life. Also, some were in a not-so-good society. And so, now comes the yoga, and people again became normal. They will think about spirituality, God, etc. So this is where we are. Our Holy Gurujī... After Holy Gurujī, we are all one. Me and you, we are one. I don’t know that I will be the higher, or some of you. I don’t want to tell that now I am the high. I am here. I am here just to seek that I can see you, not that I am sitting on this. I am always saying to Mahāprabhujī and all Gurujīs, "Please help me so that I can help and support all my disciples, my friends, and my brothers and sisters." In this, you have this power, but it is not immediate, you see. Even the aeroplane doesn’t go up quickly; it goes to the runway, taking care that everything is okay, all points... Everything, and then we are running, but still we are not high. Then we take off; we are not immediately high up. It takes slowly, slowly going high, and it takes time until it comes to that height, and then going for the speed. Similarly, we are like that. So you and me, I am not lifted already, I am with you. I am with the same flight, I am in the same light, and we are together. So our Gurudev—Alakhpurījī, Devpurījī, Mahāprabhujī, and Holī Gurujī—they gave me, they connected me there, and I connect you all. So, it is, we are oneness. But many people fall out, that’s it. Then after many days, after a few years, they are coming, "Swāmījī, I did many things, please, now I will be there, help me again." That we should take care of. Now, one of you here, if you are alone sitting here, what will he do? But when we are all together, there is prāṇa, power, happiness. So it is said, we call that hundred people, and every hundred persons have one stick to walk, and this stick is very good, and everyone gets the help of this stick. Very good. But if only one person, and one person has to carry a hundred sticks, that is very heavy for that person. The same thing here. You have one stick, and it’s good. You feel good, happy, relaxed. If everything you have to carry is difficult... Similarly, we are all here: brothers and sisters, father and mother, and little children. But we are in that prāṇa, the power, the energy, and that energy is running into our body. Everyone, even you, are someone in the room and sleeping, or someone is taking care of the cars, or is in the garden. We are all equal in oneness, like one airplane, and there are different cabins. So somewhere in first class, second class, but no one can say, "I will go out first, I go." We cannot get out, only when landing, then they will say, "Wait, please, the gate will be coming." Then they open, and person by person. So we are like that. We are sitting in this boat. We are all together in one. Do not think that this person has more teaching and more good things. If someone is eating more, the prāṇa of that person who eats too much, his or her prāṇa goes to other people. It is like we put the water in two bottles, and there is a hole down, sidewards. We put water in one bottle, and slowly, slowly it will come to the empty bottle, and they will become equal at the same time. If you suck the water from the other bottle, it will also be as if it were sucked from the other little bottle. Similarly, we all here now sitting here, we have equal blessings, spiritualities, the same spirituality, the same relaxation, the same atmosphere, everything. So if you sit far away, behind, or in the front, it doesn’t make a difference. People who are sitting in the front, mostly people can’t see them. When you give a lecture, and there are many people in the hall, the speaker is talking and looking mostly at the people who are behind. Sometimes we are looking like this. That’s no. Do you know this? That’s not. But we have equal energy, equal meditation, equal blessings, everything. So that is equal from Alakhpurījī, Devpurījī, Mahāprabhujī, Holy Gurujī, and all of us. When our master, like Mahāprabhujī, Holy Gurujī... When Mahāprabhujī, Holy Gurujī went away, passed away, and he gave me the luggage, that’s all. But why did he give me luggage? Because this luggage is the luggage of everyone. So you are only loading on your back. Then you are equal brothers and sisters, like this. If one will think that I am now the Guru, I am now, what we call, the next one... Yes, you are the first one. You are the locomotive. The locomotive has to pull, and we have our campings where we are sitting. That’s all. So, as long as we are alive, we are equal, we should be equal. The water is always on the same level. But when the disciple becomes proud, "And I am," then that will be a failure. The bottle is empty. You have the bottle, but it’s empty. Therefore, you and I, we should be equal. Then we will be the best that we and I can be, and then I will be proud of life. That I did what I could do, Gurudev. I did this. Now give me again some service. Then it is that, yes, you are a perfect yogī. So there is one bhajan from my satsaṅg, and that is, "Gurudev, when I die, please let me be again in my birth, and that I am in your service." Gurudev, I am not coming as a guru, as a disciple, a servant again, so we come back for what? For the seva. And we have two, two good and bad. Part 2: The Fist Full of Karma We are both carrying this load. If we have only good, and we come to God, or whatever is there, I only know the height, what it is, this aeroplane. So, if you all see like this, I see the same thing. Therefore, my dear, never be proud that I was a rich person, I was a president. I am that. Oh, my friend. It is only time, and this time is going, going, going. So, Gurudeva, if you send me back to this world, then let me die a servant. Even if I am a dog, please, on your door, then it means that you are soul and your ātmā becomes as a God. So, who can understand this? But those who understand, they have achieved. Now, when it is said that I have only and only the best karmas, everything, then somewhere else, the Gurudev or God says, now you have to go back. Why? Because you still have so much karma, but good karma. So we cannot take you with the karma up. So go and distribute all your karmas to others. And come completely nothing, like when you come from the mother’s body. We came completely naked, with nothing, nothing at all, only what we had: a little cloth, like a jelly, so we cleaned it. But we have there this good karma, and we have to give these karmas to everyone. Or, we have negative old karmas. Then we come back and clean this all. Also, it takes time. And so, it is said, now I’ve cleaned my karma of the good, then you are in the Brahmaloka. And when you clean up all negatives and nothing, then you are there. So, good and bad, both we have to give out. So, while going to that place, what we call heaven or whatever it is, they came empty, like a birth. A child came in. So what does he have? What has he bought? One thing is there. It is said, when born in the mother’s body, then everything was open, but my fists were closed. Then we will open them, you know, like this. We said, "What have you brought? Give us, give us, maybe." And the baby said, "Hey, this is mine, give it to me." So, "Muṭhī Bhar Ke Likhe Āyā"—when I came, my paw, my fist was full of it. And when we die, what will be in our hands? They will just open. So what was it? What I brought and what I am taking? Nothing. What I got, good karmas, I give to everyone. And now nothing is in my palm. God will say, "You are in my fist." Where is that? And where is now in your hands? So, tell my brothers and sisters that you brought everything with your fist. And what will go now? Nothing, even we don’t have a bag. Chala gaya. Chala gaya. Yes, and maybe one tries to come out, and you come in the evening and you look. Your family is inside, and we come and make a knot on the door, on your door or your window. "Ghost, ghost, ghost!" And he said, "I am not a ghost. I am very cold, I am very cold." No, no... curtain, curtain. That’s it. So even this you cannot take with you. Or, immediately, we burn them. So even the ash, we will bring it and spread it in the... somewhere, or in the bottle, or in the river, that he will not find anywhere. He may find it in the river if bodies and sand, or the ash, are in the river. And you are fluttering in the river. My astral body, where are my legs, my bones, my hair? Everything is gone in the water. I gave my children everything, and now they can’t give me anything. Let’s go. Where to go? Again, we come back. And knocking, Františku. Oh my God. So this is that: every creature is happening like that. So, Muṭṭhī Varkilaya, with the whole palm, I brought it. Mahāprabhujīp Karatā He Kevalam Mahāprabhujīp Karatā He Kevalam... That is your inner self; these things always go, and what will remain? Two things: either they will say, "What a terrible man in the war, you know, who was fighting for that," and they say, "My God, such a terrible person." But what will I do with a good one? And what will I do with that? My Lord, let me in that blue sky, that I am everywhere one, everyone. Like there is one real story, and one Persian, Persian people, they came, Persians, and there was a fight, and the saint threw them out, so they came with the boats. And they came to the border of Gujarat, and nobody wanted to give them passage, so they came into Gujarat, and that was the kingdom. So one of the Persian heads came to the king and said, "We lost our country, and they... throw us out of our house, and we want to have a place in you." So the king said to the other one, "Yes, brother, come sit down." He said, "Will you give us the place?" He said, "Yes, but with one condition." What? Bring me one glass of water and another glass full of milk. So now, please, your glass with the water, feel it in the milk. So he mixed in the water and milk. The king said, "Can you take your water back?" No, I cannot. "My brother, my friend, live with me like water and milk in oneness." And all these Parsi people in India, they have very much respect. They respect the Indians, and the Indians respect them. So you see, milk and water are one, or milk and sugar are one. Similarly, one has to achieve oneness. Do not say, "I am your friend, and this is okay, and this is good," and then after some time go away and say, "No, I do not like this and this and this." And similarly, we should live like this, in such unity, not for a moment to say, "Yes, I am your friend, yes, good," and after a moment to leave and say, "No, it was nothing much, it was bad." You find somebody and you say, "Oh, I want to marry you, and we are best, and you are best, we are great, and can we, and please, and everything, you are my heart, you are my dot, and everything after with my leopard," etc. And then you fight. And you separate, and you know what is happening further. You know better than me. That is not oneness. That is it. So let’s see our self, and so let us try to be ourselves in that unity. So every child said, "My mother is the best mother." So, which mother is not good? Similarly, we are here, yoga brothers and sisters. And we are all in oneness, but we have our body. And we have our duties, but we are like one in it. Help them. So this is what you do in Anuṣṭhāna. And in Anuṣṭhāna, you were going within your body. And it is something like, let’s say in the aeroplane, or somewhere in other means, and we are looking, this is okay, this is fine, okay, this is okay. Everything. When you go to the computers and look at everything, this and that, okay, very little. And so, in your Yoga Anuṣṭhāna, Kriyā Anuṣṭhāna, in this you were not looking out. It is your inner side that is your God. That is your God, and that is within you. So our inner energy and all instruments, and our one mind thinking, but the ātmā has to go. The mind will not do. Never trust the mind. You can trust everyone, but do not trust your mind. Now his mind is very good. "Yes, you are my best, oh my darling, I am your best friend," and this and that, but no more. And after some time, I went, "No, my God, you are the..." What’s this? You know, who’s talking? I don’t know. What did your wife talk to you? You? Or your husband, what he, you are the, this and that, and go away, and I’m, no, where was it? Therefore, mind, don’t trust the mind. The mind is far in the distance, but the ātmā, our inner self, is not the body and mind. The body is emotional, and the mind is the bubbles. So don’t trust your body, and don’t trust your mind. Then why are you saying body and mind? Distraction. Body and mind are making the distraction. Therefore, yoga said, it’s a human science, that’s called the body. Annamaya Kośa, Prāṇa, Prāṇamaya Kośa, then Manomaya Kośa, but don’t trust. Then comes the Vedic, or the knowledge. Yes, the knowledge. And then, what is it? Ānandamayakośa. Ānandamayakośa, Manomayakośa, Vijñānamayakośa, and Ānandamayakośa. So Vidyān and Ānanda. Prāṇa, Vijñāna, and Ānanda, body and mind will make it explode, you understand me. Then, many are nowadays body and mind, body and mind. Yes, I know that. Don’t trust your body, and do not trust your mind. Because your body, you know, may have a cancer inside, or something else inside. And the mind is going here and there. It is like a fly. And this fly, you look there, it’s gone, and it comes back. And mosquito. Yes, that mosquito means mind. To a man, a man will give only prayer, and then he may go away. But ātmā, prāṇas, buddhi, so I wish you all the best, and I hope that you understood what I said. So all prāṇas are within us. So in this kriyānushṭhāna, you are checking each and every point of the aeroplane, each and every cable, everything: where to put luggage, where to lace, where to moor, everything. And so, our mind is only there, but our knowledge is there. The science is all that is there. So, let’s begin. And now we will do the Bārikatu Pranām. So get ready. Today is great. We are making nice practice, and even many people come to see us, like a football. What a great thing. The cameraman is not good, showing only the green wood. Twenty-five, twenty-six, twenty-seven. Go ahead until I finish. One, two, three, five, four, sorry, it’s not so good, five, six. Very good. And you think you are tired? Okay. Śrī Devapurīśahar kī, Viśvanāthavisambhar kī, Śambhudevapurīśahar kī, Viśvanāthavisambhar kī, Manare Āratī Sanjo Śambhu Devapurī Śahar Kī, Manare Āratī Sanjo Bhagavān Devapurī Śahar Kī. Jatāmukatme Gaṅgā Biraje Dara Hara Harki Hara Hara Dhara Hara Harki Kelāś Purī Me Dhyānandare Kelāś Purī Me Dhyānandare Nunnalāgi Begammaki Mannare Ārati Sanjo Śambhu Devapurīśaharaki Mannare Ārati Sanjo Bhagavān Devapurīśaharaki Śrī Devapurīśaharki Viśvanātha. Viśambhar kī Śambhu Devapurīśahar kī, Viśvanātha Viśambhar kī, Manare Āratī Sānjo. Śambhu Devapurīśahar kī, Manare Āratī Sānjo. Bhagavān Devapurīśahar kī, Āsana Aṭala Alakha Abhināśī, Jyoti Nirguṇakī. Āsana Aṭala Alakha Abhināśī, Jyoti Nirguṇakī. Hare Hare, Jyoti Nirguṇakī. Dayākāro Darśanakī Mannare Āratī Sanjo Śambhu Devapurīśaharakī Mannare Āratī Sanjo Bhagavān Devapurīśaharakī Śrī Devapurīśaharakī Viśvanāthavisambharakī Śambhudevapurīśaharakī Viśvanāthavisambharakī Mannare Āratī Sanjo Bhagavān Deva Purīśaharakī. Aṅgavibhūta Sāmbhagambara Manabāna Cittabhaktānaki Aṅgavi Bhūta Sāmbha Gambara Manabha Citta Bhakta Tānaki Hare Hare Manabha Citta Bhakta Tānaki Śrī Dīpadāyāladāyake Sāgara Prabhudīpadāyāladāyake Sāgara Sahaja Karo Jīvana Khī Mannāre Āratī Sañjo Śambhu Deva Purīśahara kī mannare āratī sañjo bhagavān deva purīśahara kī śrī devapurīśaharakī viśvanāthaviśambarakī śambhu devapurīśaharakī viśvanāthaviśambarakī manare āratī sañjo śambhu deva puruṣa hara kī manare āratī sañjo mādhavan deva puruṣa hara kī