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Part 1: Yoga as Satsaṅg: Ahimsa, Bhakti, and the Divine Self Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai, Devādhi Deva, Deveśvara Mahādeva, Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān, Kī Jai, Alakhpurījī Mahādeva, Kī Jai, Satya Sanātana Dharma, Kī Jai, Oṁ Śānti, Śānti,... Hari Oṁ. Welcome once again, dear brothers and sisters. Welcome, all children. You have come from a far distance, bringing with you a very nice blue sky; everything is perfect. This place where we are is one of the most beautiful, holy, and divine places. We are sitting here on the grass in this beautiful park. There are one, two, three, four, five parks here, each with a beautiful and very spiritual environment and energy. I have been here for two months—I think it is the first time I have stayed here for two or three months. You, my dear ones, saw me after how long? I left in the middle of December last year, spent nearly two months in India, then was in Australia, traveling all around. We have many devotees and many āśramas there, large and beautiful āśramas. Many of our friends, brothers and sisters from Europe are also in America, Australia, and New Zealand. Very beautiful countries, a very good atmosphere, and we have three lovely ashrams there: one big ashram is in Wellington, another in Auckland, and one on the other side. Many people are practicing. And after Prime Minister Modījī brought this knowledge and those feelings of what yoga is, people all over the world are once again awakening their inner self—that is yoga. Modiji said, "Yoga is a science of humans." Yoga is the knowledge of man, the knowledge of humanity. Many people came to it, but some gained a kind of freedom and began doing yoga in wrong ways. After a few years, people went this way and that, confused. I was going to Fiji, but then, you know, came the corona. Every government, every country, said that every person should stay in their own country, or if they were working and had residence there, they could remain. Suddenly, people all over the world became so unconscious, so fearful. Many people—and I don’t want to say which country had more fear—but it was so. You know all about it: stay in the house, don’t go outside. In some countries, police were sent into the streets so nobody would be outside. Many things became a big problem. So I went from New Zealand to India instead of to Canada, America, and other countries. I thought I would be in India for just one month, but all flights from India were stopped. No big ships, no airplanes, no cars—maybe a horse or walking. In India, people walked 3,000 or 4,000 kilometers to their villages. It happened in other countries too. But why did this disease appear only in humans, and not in other creatures? Then I also asked you. I asked people from Yoga in Daily Life all around the world, and practitioners of all other yogas. And those who have been vegetarian for 10 years, 5 years, who are vegan… I think there is somebody here who is my new disciple. Again, he’s coming and biting, and playing football on my back. Anyway, immediately, you know, people were asking which animals they are eating and that they contract diseases from them, and that these animals are very, very sad. I was praying, and I said, "Please, God, protect us in whatever we do. Or maybe all creatures go to God." And we sent this prayer: O Lord, we ask the humans, please. So, talking in this way, I then asked people, "Are you really vegan? For how many years?" Going to a restaurant from time to time for vegan food is not enough. Mostly, it was yoga. In yoga, there are many, many people in Europe and other countries. But they were many, and they were also eating. So I asked around the whole world: how many people are vegetarian, no alcohol, no aṇḍa, no egg, no fish, and how many of them contracted this illness? In the case of one man, when asked, he was the first person I knew who had corona. But after some days he became okay. But how many of you know from yourselves—the illness was attached to you? Is there anybody here? So, in 42 years, I myself have been moving in these countries we call the Western world. My first teaching is always yoga, very clear and good yoga; and second, always take care of the animals and no eating meat, etc. Modiji's promotion of yoga has only been for four or five years. But before that, how many yogīs were there? Not only myself, there are many other yogīs, and they have disciples. And we are all vegetarian. But mostly they are vegetarian for one year, two years, or they go away. Yoga has been in Europe for many, many years. So, this is the one power that we know, the result of yoga in daily life. Yes. And how much I have taught many thousands, millions of people now, whom I respect, good teaching, as brothers and sisters. And their parents, many of them, all the parents, grandparents, children—all are in yoga in their lives. As our holy Gurujī said—let me recall his words—not simply peace and harmony, but peace and bliss; yes, peace and bliss are the result of satsaṅg. Write this down everybody, in your telephone or anywhere. So, the result of satsaṅg is peace and bliss. And that satsaṅg is yoga. If we go to satsaṅg and talk about humans and God, but do not give up killing animals, then? Pain is for everyone. Everyone has the same blood; they have the five elements. So in this way, we have to learn what we have received: this blessing over these 52 years, thanks to you. Otherwise, I would have done nothing. So, it is you. Thanks to you, and you will give it further to the whole world. Teach yoga in daily life, peace and harmony, as Gurujī said. And you know, throughout the world, many people are very happy and are teaching yoga in daily life. There are some people who are very negative; they have no knowledge and become cruel again—that’s just how it is. But you know, on a beautiful tree there is an immense amount of fruit, yet not all will thrive. Many will fall down; that’s it. In this way, we did the yoga, we are doing the yoga, and you will continue. You are so many seeds everywhere. This sweetness of mangoes and cherries is within ourselves. Everything, the best that we think and feel, is ourselves. You have come here from a far distance, leaving a lot of work and family members—perhaps all came with the family, or half the family with you and half at home, or one comes and another goes back. Now we are here, and we have beautiful programs. I told you there are five parks here, and in each park we have enough people. The first and best park is for our children’s playground. So children are very happy, and thanks to our Tilak, Śrī Vāpurī, Śāntī, and Pūnam, and our dear president here, Basant, and many others who helped us create a beautiful park for children. Of course, there must be discipline. We will put a lock so nobody can go in at wrong times. Yesterday at 8 o’clock they were still playing—that was not discipline. Second, in the Bhagavad Gītā it is said: Yoga Karmasukauśalam. Yoga Karmasukauśalam. Yoga is successful through karma. Yoga is successful through karma, and karma means work. And the fourth, that is the yoga teacher training, where one learns to become a yoga and daily life teacher. All will very soon become yoga teachers. And the fifth, for those who have been practicing Kriyā Anuṣṭhāna for many years, that is called the Kriyā Anuṣṭhāna. And they have a very good Kriyā Anuṣṭhāna teacher. It’s five, so these five are the best. And then, after these five comes the sixth. That is Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, ... Gyanmaya Kośa, and above that is Jīva Ātmā Kośa. And what is that Jīva? A beautiful kitchen, yes, the cook there—that is life. We have had, for the last four, no, eight weeks, and everyone has said: best food, best food. It was very hard for me to give up. They could not remain without fasting. So good eating! So next time I will fast. It means I know you have a good interest in that food. And then we have all the satsaṅg, so we have yoga teaching. What I will teach you again now is yoga, and I will teach you yoga again. It will be okay, but what I am teaching you is called the real yoga. That yoga is satsaṅg. And in satsaṅg, you never know when what knowledge will come. So it will be great, very, very nice, and you have received all the instructions. In the last year, recent times, all our children were very peaceful and very relaxed. So please find out and give them more. You can write on your Facebook. The research is that all the people who were practicing yoga had no illness from corona. Yes, but you know, sometimes we eat something very good, and when the rice falls out—well, that can happen. So, this means it is your work. What kind of work? You became humble, peaceful, merciful, helpful, etc. That made your heart completely pure, and so our ātmā will rise. And the ātmā is within you. Within me, the divine within you—where is that Guru or where is that God? There is one prayer from our paramparā gurus, Sivanandjī: "Śrī Guru Ātmā Paramātmā Om Ātmā Puruṣottama Sakala Jagake Antaryāmī, Chara Achara Kī Ātmā, Prabhu Chara Achara Kī Ātmā." In each and every entity, there is this Ātmā, chara achara—those who cannot move and those who can move. So these trees, the grass, and so on—this is a boat. We are walking, and these trees are standing in cold, snow, heat, rain, etc. They are all alive. They are alive. Just feel it and grasp that in the Jaina tradition in India, Jaina sādhus and all the people... well, now people are doing things differently, but the sādhus will not walk on grass. They walk on the road, on cement, without shoes. And when they see ants, they stop and carefully step aside. After sunset, they will not eat anymore; they will not walk out. They have many such rules. That’s called Ahiṃsā. Ahimsa Paramo Dharma—nonviolence is the highest dharma. So Dharma, what is dharma? Duty? No, no, no. Religion? Dharma is a principle that does not kill or do anything wrong to any being. Dharma means good things. So, if you do dharma, that is the dharma for you too. In the morning we will have a program. Tomorrow is the day of Bhagavān Gaṇeśjī. And we will talk tomorrow about Gaṇeśjī. I think Gaṇeśjī likes laḍḍu, so you will also get laddu tomorrow. How lucky you are! You came, and you got a laddū. But in this satsaṅg, as with any festival, the food is not simply provided from the ashram. It comes from devotion and donation. So you can give; one person can give for all, no problem. Or you give something—that is dharma. Dharmaḥ, dharmaḥ, dharmaḥ hi, dharmaḥ, that is dharma. So tomorrow morning we will get something. And at lunchtime, after they prepare, no one should eat or touch it with a finger like that. Sometimes people think, "No, then Gaṇeśa will not accept it." So even if you have it in your hand, you should clean it with water, but not put it in your mouth. We will bring it here near Gurujī’s, and after the prayer we will have a Gaṇeśa statue here, or a big picture, and then we will have prayer, and we will sing: Jaya Gaṇeśa, Jaya Gaṇeśa, Jaya Gaṇeśa. Yes, do you know that? Who doesn’t know? Who knows this bhajan or some prayer of Gaṇeśajī? Hands up! One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen. Very good. I am the one who will eat the laddū. So, tomorrow, Pārvatī will teach you. Mānasa Devī also knows. Puma Puri also knows. Jai Gaṇeśa, Jai Gaṇeśa, Jai Gaṇeśa... So tomorrow we will do it, okay? Under the park, Bodhgud, okay. Now, first we do the prayer, and then we will sing Gaṇeśjī’s song. And we should see now the best: Holy Gurujī’s birthday was yesterday, and the new moon is here to be seen somewhere. So we will see, okay? Yesterday was the birthday of Holī Gurujī, and hopefully we will see the new month as well. So, prayer first. Please come. Part 2: The Supreme Grace of the Sadguru Śrīdīpa Jñānam Vairāgya Mata Satāra Vandau Saṅkeśa Sukunai Yoga Yuga Smṛti Prabhujanī Vahuravai Śrīdīpa Prabhu Satī Vinatī Sunajodina Jayā Namo Namo Gurudevajī, Koṭi Koṭi Praṇāma, Palaka Palaka Prabhuvinatī Sukhasāgaram Ījān, Navaliya Sabayubare Anandahotayapara, Āp Sata Gurume Śiṣyam Āpnam Praṇām Paramahaṁsa Gurudevajī, Naukakele, Śūradharamuni, Savasanta Jananī, Tauta Kaṭa Satguru Sandhātā Nahī, Savajagamaṅganā, Kyā Rājā, Kyā Vadasā, Sabhīkāra. Rāmakṛṣṇa se Godāvarī, Usnevi Gurukī Dinaloka Ke Nāthave Satguru Ke Āyī Satguru Purāṇa Brahma E Jove Suranarava Nugrāṇī Chajanai Nai So, please, Prasād, number one, number two, please, we want to see today Holī Gurujī’s video. You know, Devī, yesterday we celebrated Holī Gurujī’s birthday. And the third is now, I think, the new moon we want to see. If you can find it somewhere. So you saw this moon? Okay, so I will come out to have a darśan, okay? As much as the rain was a blessing for the desert, it was also a symbol of blessing for the thirsty human soul—a blessing from an encounter with the king of spirituality, Holy Gurujī. Śrī Madhavānanda Jī, Swāmījī’s Guru, is both the rain cloud and the sun, an eternally fresh breeze of saintly presence. Victory to Viśvara Mahādeva! O virtuous ones, today is a day of great splendor, for we are seated directly in the court of the Lord. Isī liye Rāmāyaṇa meṁ likhā hai: “Binā Hari kṛpā mile nahīṁ santa.” And from satsaṅg, peace and bliss result. The result of this satsaṅg is peace, bliss, and the blessings of the Lord. These are obtained from satsaṅg. The worldly beings want happiness, yet happiness is not obtained from the practices of the world. Satsaṅg se nahī̃ miltā hai saccā, satsaṅg se saccā sukh miltā hai. In earlier times, people had fewer worldly means, yet they were happy. Pahle ke zamāne mẽ laukik sādhan kam the, phir bhī log sukhī the. Today, with the help of various scientific methods, human beings have created many means of pleasure, yet they remain restless; peace is absent. Āj nānā prakār ke vaijñānik tarīkoṁ se kai sukh ke sādhan mānav ne banāye haiṁ, phir bhī aśānt hai, śānti nahīṁ hai. Peace is attained only through satsaṅg, through the company of saints. Śānti keval satsaṅg se miltī hai, santoṁ se miltī hai. O śānti! The means to happiness are satsaṅg and the darśan of saints. O śānti, sukha kā sādhan, satsaṅg, sant darśan, ye sukha ke sādhan haiṁ. Therefore, one should perform satsaṅg, and after having the darśan of saints, one should remember Gurudev. Gurudev kā smaraṇa, sarva pāpoṁ ko dhoke, antaḥkaraṇa kī śuddhi hotī hai. To purify the inner instrument, prayer to the Lord, remembrance of the Lord, and the grace of Gurudev are essential. Antaḥkaraṇa śuddh karne ke liye, prabhu prārthanā, prabhu kā smaraṇa, gurudev kī kṛpā. Guru’s grace alone is the supreme auspiciousness for the disciple—Guru kṛpā he kevalaṁ śiṣya ke paraṁ maṅgalaṁ. Śiṣya ke parama ānanda maṅgala, satata Gurudeva smaraṇa karanā cāhie. This is what you sing in that bhajan—it is the essence of the Vedas. Yah bhajana gāte ho, yah vedoṁ kā sāra hai. It is the quintessence of the Vedas placed in your heart, that is, jñāna. Yah tumhāre hṛdaya meṁ veda kā sāra, yāne jñāna. The words that have issued directly from the lotus mouth of the Supreme Self, Mahāprabhujī, are even greater than the Vedas. Sākṣāt Paramātmā Mahāprabhujī ke mukha bindu se jo vacan nikle haiṁ, ve Vedon se bhī adhik haiṁ. And those words strike the heart. O vah vacan hṛdaya ke tār letā hai. Therefore, we should sing the bhajans of Mahāprabhujī and drink the nectar of His and Gurujī’s divine play. Isliye Mahāprabhujī ke bhajan gānā chāhiye aur unkī Gurujī kī līlā amṛta kā pāna karnā chāhiye. And Gurudev’s scriptures should be studied, so that your life can become a divine life. Without any penance, without any severe penance, just by remembering it, life can become divine. Therefore, if you want to make your life divine, then you should keep remembering and worshiping Mahāprabhujī. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Deveśvar Mahādev Kī Jai! O Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Deveśvar Mahādev Kī Jai! Śrajanon, watching today’s program gave me great joy. Āj kā ye program dekhkar badī prasannatā huī. And devotion to Gurudev is the highest devotion. Aur Gurudev kī bhakti sab se ūñcī bhakti hai. Even Rām and Kṛṣṇa practiced devotion to the Guru. Rām aur Kṛṣṇ bhī Gurudev kī bhakti karte the. There is no deity higher than the Guru. Gurudev ke sivāy ūñcā koī dev nahīṁ hai. That is why Bhagavān Rām says that the tree draws its branches, fruits, and flowers all from the same single trunk. In the same way, all the Devas, all the Avatars, all the great beings, all the Gurus rest on the foundation of the Guru principle. There is no one greater than the Guru. Guru means: “Gu” is darkness, “Ru” is light. “Gu” means the darkness of ignorance, and “Ru” is the one who dispels it. Anhakār meṭ ke apnī bhūl hai, agyān hai, vohī anhakār hai. Usko meṭ ke prakāś dene vāle, satya jñāna dene vāle, ajñāna ko haṭāne vāle, vohī Satguru hotā hai. The glory of the Satguru is vastly described in the Vedas and scriptures. Satgurū kī mahimā vedoṁ meṁ, śāstroṁ meṁ bahut likhī hai. And Gurudev is an ocean of grace and glory, who bestows knowledge of the Self. To this very day, whoever in the world has received true peace and true happiness has received it only through the agency of the Gurus. Āj tak sansār meṁ kisī ko sacchī śānti, sacchā sukh milā hai, gurū logon kī dvārā hī milā hai. Therefore, the glory of Gurudev is immense. Islī gurudev kī mahimā mahān kī hai. There is none higher than the Guru; Lord Śiva himself and even Brahmā received knowledge from the Guru. Gurū śiva koī ūchā nahī, śiva brahmā tak ko bhī jñān gurudev ne diyā hai. One who recognizes the Guru becomes himself the very form of the Guru, the form of the Supreme Self, and when the Guru’s grace descends, the knowledge of the soul and knowledge of world after world dawns. Guru Dev ko paichhān hai, wo swayam Guru rūp, Paramātmā rūp ho jātā hai, aur Guru Dev kī kṛipā oti hai, ātmā kā jñān ho jātā hai, lok par lok kā jñān ho jātā hai. Without satsaṅg, there is no jñāna, and without jñāna, there is no end to sorrows. Satsaṅg ke binā jñān nahīṁ hotā hai, aur jñān ke binā dukhoṁ kā ant nahīṁ hotā hai. Gyān Binā Jīv Kā Mite Naī Ronā, Agar Mele Śakal Vibhūti Gyān Binā Sab Thathā Lonā Without knowledge, the being’s crying does not cease. Even if one obtains all possible splendors and powers, without knowledge everything is a clatter of pots. Gyāna hone se hī iskā ronā miṭtā hai, dukh miṭtā hai. Parash kam tenu chintā manī, mile śarī prati varṣonā; tobhi gyāna menā jīvakā mithī nih ronā. Even if one were to acquire a body for countless years, or gain sovereignty over the three worlds, still, without knowledge, the ultimate washing away of sorrow does not come. Śarī prati varṣoṁ nā mil jāye, aur trilokī kā rāj mile, tobhi ākhiru se bhī āt dhona. But with knowledge, all sorrows are washed away. Saat to gyān hī ātā hai, aur gyān ke dvārā apne svarūp kā gyān ho jātā hai. Phir unke dukh nahīṁ hotā hai, sarvalokon meṁ sukh hotā hai. One who is devoid of devotion to Gurudev is like an animal. Gurudevī kī bhakti se hīna hai, vah paśu ke samāna hai. Bhakti alone is the supreme wealth. Bhakti hī param dhan hai. Mīrābāī, Bhagavān Buddha, Ravidās, Rāma, and Kṛṣṇa—all abandoned worldly secrets and worshipped Gurudev. And Gurudev gave that wealth which stays with us through life and death. What is that wealth? Knowledge. Secrets do not bring happiness; happiness lies in knowledge. And knowledge is obtained from Gurudev. Without devotion, knowledge is considered unenlightened. Mahāprabhujī karatā he kevalaṁ, parva banāyā hai is Guru Pūrṇimā kā dhyāna. When one does not perform other sādhanās, Muni Śukadeva says: “Hari sevā sola varṣa, Guru sevā pal chār, tobhī nahi barābarī, Vedāṁ kī obichār.” Sixteen years of unbroken austerity and four moments of serving the Guru—still the four moments are not equaled even by the sixteen years. Sola varṣa akhaṇḍa tapasyā kare aur cār pāl gurudeva kī sevā kare, to cār pāl ko sola varṣa nahīṁ pahuṁcate haiṁ. The relationship between Muni Vasiṣṭha and Viśvāmitra illustrates this. Vasiṣṭha Muni was highly knowledgeable, and Viśvāmitra was also a great ascetic. Vasiṣṭha Muni said that he should be called a Brahmarṣi. But Vasishtha himself answered, “Am I not a Brahmarṣi?” “Not as long as you have not become one.” At this ṛṣi assembly, Viśvāmitra grew angry. His sons had been killed by Vasiṣṭha Muni’s power. Viśvāmitra had taken the cow, yet Vasiṣṭha Muni did not get angry. One day, on the night of Śarad Pūrṇimā, after satsaṅg, Vasiṣṭha Muni was returning home. The moonlight was very beautiful. Seeing his joy, Arundhatī, his wife, said, “He kevalaṁ Kutra Ko Marā, Gai Ko Mar Dī, Le Gayā, Phir Bhī Yeh Tarip Karte Hai Merī, Yeh Mahān Hai.” — meaning, despite all the harm done, he still praises and considers him great. Hearing this, Viśvāmitra’s pride shattered, and he fell at Vasishtha’s feet, saying, “O Vasishtha, just say ‘Brahmarṣi.’ This was the only cause of my sorrow. All these days you did not call me Brahmarṣi, and I strove so hard.” Now, when you said “Brahmarṣi,” I became a sādhak. I have been meditating for 60,000 years; I will give that penance to you, for I made a mistake. Then Vasiṣṭha replied, “I will give you a moment of satsaṅg.” Viśvāmitra was shocked that 60,000 years of penance were equated to a moment of satsaṅg. So Vasiṣṭha said, “Go to Viṣṇu and ask him to decide.” Lord Viṣṇu said, “This is beyond my understanding. Go to Śaṅkar; he is the Guru of all, the knower of all.” He will tell you whether satsaṅg is greater or tapasyā. Shankar said, “I performed great tapasyā, spoke to everyone about this, and did not even walk. I had a master who held satsaṅg in his house. All the members of his household—wife, children, everyone—used to chant the mantra given by Gurudev and meditate.” He had a grown daughter. He performed much sādhanā, obtained God’s grace, and attained self-sacrifice. Yet when it came time for her marriage, he found a house worth crores, and continued worshipping God. What does he not attain? He got married; he had twenty-two in-laws, and he himself was a sage. Early in the morning, he would wash his face, hold a picture of Gurudev, and worship. One day, someone complained: “Look, he is doing something wrong—just sitting and sitting. See him.” Vanāra Bāpriyā rā kām nī paḍiyo, dekho nī, a kain ṭoṭakā kare? Śāsjī ne kiyo. Bete, bete, nisa śudhyai bināni, ekai unda kām karo. Ete bhūkā mare be kare, apan dhā gnai, Bhagvān dī vaḍiyā khāo karo. Me ghumāu phiro. Bhukkamāre bekāre bhāī, kehre Rām Rām, ye to māyā ke kile hain. Mīrābāī has described: “Paḍle rehtī paḍlamanī, śunī nāī gurumukh bāt. Behośī bandhriyo phirī ugāḍhe gāt.” Even queens, if they do not listen to the words of the Guru, wander like senseless creatures with their bodies exposed. Mīrābāī was a great queen, but she held fast to the Guru’s word. Nei shūnay toh mari jere bandhrī oyi; kapḍā nei mile bandhrā nei bhuvganī lāge jai khau khau khaṭā phiri mari. Tulsīdās Jī says, “Tulsī, Hari-Guru kī bhakti bhī na rānī bhī kuṭṭī hoī.” Even devotion to Hari and Guru, if twisted, reduces one to knocking about in alleys for a scrap of bread. Arre galīyā bhujḍī phiri ṭukḍā neṭāle koī, to bhāī keṭīye ke eḍeheṅ pashru joḍī me jāne vālā hai. To disregard the Guru is a great sin. Nugre kā mūḍ eknā mahāpāp hai. There is a story of a daughter-in-law who had great love for her husband. Her mother-in-law spoke sweetly but then acted harshly. The mother-in-law plotted: “Ākhir to jāno hai ne, thāne vāte kūn roṭī yogī mae kūn śopa bisāe, kūn ḍholiyā dāl ye kālā madā vāī ne, bandrīṁ kuṭī veṇe bhīro.” So the daughter-in-law, caught in this trap, was put to every trial. In her distress, she prayed to Bhagavān: “Pehle to lāj karte, āj kā lāj nahīṁ nikāle. Bhagavān ne prārthanā kī gayī, Bhagavān, koī śānt bhejo mere dvāre, aur mere śuśra kā uddhār ho jāye. Maine is ghar kā bhujaṁ kiyā hai, merā faraj ege is ghar kā bālā honā.” The Lord heard her prayer. Suddenly, a self-realized, peaceful saint arrived at the door and called out for alms. Set set rānī to honārī kursī yamāte batāe ho, aur badbadāt kare, farbadāt ne gapo māre, aur bāī rasode kāne. He said, “Are māre do are śānt, Bhagavān meṁ śānt meṁ, koī pharak nahīṁ hotā. Nām do haiṁ batāe.” He explained that in the tranquil Lord there is no difference—just two names are given. Oh ho ho, Rāmāyaṇa meṁ kyā hai, ke Nārada, Bhagavān aur Sant do nahīṁ ek hī hai. The saint and the Lord are not two; they are one. So when a saint arrives at your door, the Lord Himself has come. “Mere dvāre Sant padāre, sākṣāt Prabhu āye, merā nayan safla huā, merī āj subh gharī.” She took a loaf with her, offered alms, prostrated, and bowed her head. The saint considered: “Veth hai buddha buddhi, joḍhā hameṁ nī bhale.” Then he addressed the family: “Āp bhaiye joko dekho, māṅ to ṭeke ne, krodh pateerā kar rahī, lakhon krodha nā, jamārāt pahirī vaḍā hai, māṅ to ṭeke praṇām kariyo.” He saw the mother-in-law seething with anger and said, “She indeed has a true guru; she is his disciple. Test the character of saints.” The saint asked the daughter-in-law: “Bhai, tu kitnā bharasṛṣṭi hai, ke Mahārāj, muh, das varṣ kyun?” She replied, “Het ke, yā phūṭ gae, das varṣ, śaśrāve.” And then explained: “Naham Karata Prabhu, Dip Karata Mahāprabhujī, Dip Karata Abhe.” Then she narrated her life: “Dokarwān āyo ghuswāj ke, Mahārāj, avtāo kī gailī thenī, samjya bailī. Ine pucho, śuśra ro janam nīṭa, tukun ke betī kī vau hai. Aur ek laṣ varṣī chokrī ro kain, śādī ve, māātmā ke śeṭ, śāntiyuṁ beṭ.” The saint responded in a peaceful, wise manner: “Is bāī ne śānt vāṇī me gyān me bāṭ karī, me asamaj gayā, sācī kai, Mahārāj, itto jhūṭ bolno, thārī śānt bāṇīye gai, ke jhūṭ nahī śun, to ke kov Mahārāj, jān bhaī ne ke bhaī, das varṣī laḍgirī koī śādī bhaī, naito.” She then explained: “Vada choti bhai, naito toh moti di ke ni, dasri kaise batai, ke Mahārāj, das varsi hua maine Gurudev bhakti dharan kari, jabse mānavīya kā janam hai. Usse pehle ākhaṛā to minir kā thā, lakṣaṇ paśu kā thā, paśuī thī. O teen varṣ ho gaye, mere pati dev ne bhakti dharan kiyā, javse manuṣya hai. Aur das varṣī umar śāśujī ne bhakti dharan kī, jabse manuṣya hai.” It means: before devotion, she was an animal in human form. Only since embracing devotion has the human life truly begun. “Āne beh mein, āne beh mein, ke mo manushya pan manushya nahī̃ hai, to janvar hai, ākar manushya kā hai.” Without devotion, one is just an animal in the guise of a human. Hearing this, the great household realized: “Humārā sāī kerī mahāre bindānī, aur vastamai meṁ paśu samān. Āpra darśan vatā, mujhe bhī manuṣya banāte jāiyē, aur mujhe paśu mat rakhiyē.” If one lacks devotion, what is the use of the human form? Mīrā says: “Bhakti vīṇā pūṣu śamana, Mīrā kehti ke paśu ke śamana hain. Ākāra manuṣya ho to kyā?” Without devotion, even a human shape is merely animal-like. Another story: A disciple asked, “Mahārāj, there is a fair near the village; may I go to see it?” The Guru asked, “What will you see?” The boy insisted, “Bābājī, kirpā karo, na dekh yah to gāyōṁ kar.” The Guru then said, “Take this feather from me and look through its eye.” The boy looked through the quill at the fair. He saw that among the crowd, most were animals—some were donkeys, some fish, some goats, some dogs. Only here and there were a few humans. Kaṭa manuṣya dī ke hī nahīṁ, eka do manuṣya dī kyo jāī kyo bhāī, ye bhakti dhāraṇa ke hue. Only those who had embraced devotion appeared as true humans. Everybody wants to personally approach Holy Gurujī and Swāmījī, to see Him and to be seen, to touch Him and to be touched—this is the privilege of a Guru Bhakta. So, thank you. It was Guru Pūrṇimā’s program. It was the last time, and here, under this tree, morning, afternoon, I was looking because Guruji’s room was there, where Guruji was living. And always, on Guru Pūrṇimā, I used to be here in Europe. But this time Gurujī said that I should come this year to the Guru Pūrṇimā. And then, after one month or two weeks, three weeks or something, I was sitting here. You had all had lunch. And from Guruji’s big vision, He said to Mahesh, “Come to the Guru’s satsaṅg, the Guru’s Pūrṇimā.” And on that day, immediately I gave the programs, and I said, “I go to India this year with Holy Gurujī’s.” And then Gurujī gave me many lessons, many things. And unfortunately, you know, Gurujī on that day, that year, passed away. So, Gurujī, now many of you have—many did not hear, you saw the feed video, and maybe some did not, you saw the video. And many of you have seen Gurujī, and if you haven’t seen him, you have seen him now on video. Sat Guru Swāmī Madhavānandajī Bhagavānakī, Dev Purīśamā Devakī, Dīp Nārāyaṇa Bhagavānakī, Hari Om.