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O Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī kī jaya, Alakapurījī Mahādeva kī jaya, Devādideva Deveśvara Mahādeva kī jaya, Satguru Svāmī Madhavānandajī Bhagavān kī jaya, Satya Sanātana Dharma kī jaya. Good evening to all our dear sister-brothers around the whole world, to Yoga in Daily Life, to all ashrams and all yoga centers around the whole world. There are millions of yoga teachers from different techniques, different gurus, different centers, or ashrams. To them all, I give my blessings, and also I give them from my side, Nāmo Nārāyaṇa. I respect them and send them Nāmo Nārāyaṇa. We shall try to speak with humbleness. If we take this step, then we will definitely progress in this human body. We will come to the Brahmalokas. For Brahmalokas, they do not distinguish between Hindus, Christians, Jews, or Muslims, and so on. God, or Brahman, or Allah—all will see everyone. I was meditating last night and thinking this morning. I am always thinking of my mistakes. I don’t do the prayer every day. Please forgive my mistakes. I know that I have done many, many wrongs to others. But why? How is it coming to you? From me. I’m not talking about anybody. If I do something to point out someone’s mistake, how will I say it? With my sound, mouth, my words—that’s not good. If with our eyes, also not good. Look with your eyes for good things. Using your hands or fingers to point out faults also should not be done. If you are hitting someone with your body, that action first goes to you and then to others. We should not utilize the five elements within us for negative purposes against others. For good things, we can always speak well. We know someone has made a mistake, is angry, or has done many things they should not have. We know it is wrong, but we will say, "God, please forgive us." I did not read the whole Bible, but I know it is said in the Holy Book that Jesus said, "If someone will give a slap on your right face, then don’t retaliate. Give your other face." Please, you can do this also. Is it painful? But that person will think it over. Consider how Jesus said it, and how it happened. Even when he was walking over the hill carrying a very big piece of wood—what to call it, the cross, a big cross, not a cross but some wood—he had to carry this. They said to hold him there. He put his hands like this. The wood is very long, maybe two meters long, or four or five meters long, I don’t know. It was not easy, but still he said, in that time, Jesus went into God. He was not inside his body; they were hitting his body. Still, it is alive. That feeling is of God. You know that what came back to all of us is that he took it all upon himself; he did not want that for our people or our bhaktas. Similarly, we have to know. I don’t tell you that you will take a sleep again. Many things are like this. But it is better that we swallow it in our stomach, digest it, and take it out through our bathroom, always like that. Then, are we good people? We say, "God, I made a mistake. Maybe, oh God, I made a mistake, though I did not." But you think that is my mistake. So, practicing yoga—only movements, body stretching, this and that—is not enough. There are those who will come to Brahman, to God. There is one big story about a little child of a king. The king had another wife. He had one child from the first woman, the queen. In the kingdom, the first son is the heir. The second wife also had a son, and she wanted her son to be king. So, there is a lot of drama. The son of the first queen should be the king, precious. But the other one did not want that. Many things happened that I want to tell you all. The first wife was very sad, and her son was very sad. He went to his father, but the other wife sent him away. This boy wanted to say, "I want to go to God. I will ask God. I have done nothing. Why is it like this?" Everybody said, "Okay, don’t worry, we will do something good," and like that. He said, "No, I want God to give me the good or the bad." So he went to the forest. He was hiding. He went to God, and it is said from Bhagavān Viṣṇu and Viṣṇu’s Lakṣmī, she saw this little child. She was very sad, so he adopted him as a son, but the boy said, "I want to see God." God, Viṣṇu, cannot come on the earth outside; He is under the ocean. He said, "Don’t worry, anywhere." And so she has to come there. Bhagavān Viṣṇu comes to him and takes him to His lokas. Then He gives him an eternal position on one star, the Dūrva star. Everything is moving, but Dūrvā will not move anywhere. It’s among all stars we can see; that is Dūrvā. This means we have to know how we are doing and how we should do. We make mistakes, and those mistakes will come. But we can’t just say to God, "I’m sorry." Many say to God, "Please, I’m sorry," but how far is that feeling within our whole body and our soul? There is still enough time for us all. We are not only for this life. When will you go to others? We don’t know where we will go. How will we be there again in life again? Durva is the only one there now. It’s a big story. So, like this, when you practice yoga, and in many other religions, and even people who don’t want to have a religion or a god, but in their heart, they have purity. Many, many people don’t want this religion or that religion. They don’t want this God or that God. I know that my heart knows what it is. And maybe that person will come first to heaven. Because others, who follow a religion, will be asked, "How many things did you do? This and this and not." What is hell and what is heaven? They will look in their book. But those who don’t want religion? Take this all, but if he has a very good heart, that is the best. But, of course, that person should not do negative things. So there are people like this who are completely pure, very true. Anytime, they are ready to help anybody. This is also true in our Yoga in Daily Life. All our yoga teachers, yoga in their life, are doing a very, very good job, practicing and helping. Those who come to yoga in their life know that, yes. My lectures have been going on for six months already, six or seven months. Every day was my satsaṅg lecture. Even from many different other countries which I don’t know, they are writing me a letter and saying, "Please, I want to become your Swāmījī, your disciple, and give me more sādhanā or something." Because in so many years and months, they have heard many times, in China mostly, in Japan, and in Africa. That is all from Yoga in Daily Life, because we are not only physical practice. We should have our spiritual programs. What is that? First, we should not think negatively of others. Don’t be jealous. Why does this company have so much money? We have about 200 or so. Thousands of people are working under you in your company. Others cannot have anything. They also make a company, but this company is going bankrupt. What is that? So, we are all angry, or we are negatively disposed to the other one who has a thousand people working under him. Or this work is better in the ashram, and another doesn’t work in the ashram. Many things we are saying, we are jealous. You know, what is the meaning of jealousy? Jealous means fire, burning. So this is called jealousy, burning in the fire. Because when nothing is coming through, then finally there is only one. It will burn. When it is burned, not a little piece of the body remains. Even the bones also become ash, and then it goes in the water. That is jealousy. When it is burning, fire is very, very strong. We are crying, lying; we are living in the fire. We have many, many different kinds of fires. Once I told in my lecture a few years ago about this fire; maybe tomorrow I will talk about it. How many fires? You see, for example, now there is snow outside, and the snow is cold. Very cold. But when we hold this snow in our hands, it’s cold. After it comes like a fire, that’s called fire. Then you don’t feel, but it is a fire. So there are many, many different kinds of fire. If you look through our eyes with negative things to someone, it’s a fire from your eyes. Or if we think the humbleness is very beautiful from our eyes. Or the fingers like this, or like that. That is all. It is a fire. Tomorrow we come to this. Therefore, we should not say if my religion is best, or their religion is best, or they are good. God will not say, "It is my religion, and your religion, you go back." No. God will not say that this is good for us. Om Namah Śivāya, Har Har Bholē, Namaḥ Śivāya, Om Śānti, Śānti, Śānti. Yesterday we completed our prayers of Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī was making prayers. These two, Devpurījī. Devadhī Dev, Deveśvar Mahādev. Devadhī Dev, Deveśvar Mahādev. Devokā, Gods of the Gods. Devpurījī. It’s beautiful. Holy Gurujī made a beautiful prayer towards Mahāprabhujī. Many, many saints are there, but, like doing the prayers, mantras, like Holy Gurujī’s, I have seen no one. Especially to the guru. Somebody, you know, says Rām, Rām,... and then Śiva, Śiva,... and Krishna, Krishna... and then they’re like this. But for one guru, and that he’s one disciple, he said, "Only, is my only one," and that’s all. All goddesses are in our prayers, so that is a very important thing. This prayer is what we call Āratī. This Āratī or Stuti will come now, after. Holy Gurujī is praying towards Mahāprabhujī. Beautiful. Siddhi Padāyal Kṛpāl Mahāprabhu, Aparākolāj Hamāriye. Siddhi Padāyal Kṛpāl Mahāprabhu, Aparākolāj Hamāriye. Holy Gurujī said to Mahāprabhujī, "Śrī means the blessings, the golden, everything, the whole spiritualities." They also said, "Śrī" means the blessings, and there are many things: money, or that and that. Lakṣmī and Lakṣmī and Sarasvatī, everything is in Śrī. "Śrī" means deep. "Deep" means the light, the flame. When the sun goes down and it is dark, then we have a flame, a deepak, so that we have light. This light is very, very important for us. If there is no light, then even if our eyes are open, they are completely dark. We don’t know. It is said one great person, a good writer from India—tomorrow I will give his name completely—aha, Tagore. Tagore, he wrote a great poem. Anyhow, it’s on the bank of the river Gaṅgā. Near his place is a very nice ashram. After noon, nearly sunset, he is looking at the sun. What does he see? The sun is going down, and in the temple, a bell was ringing. So he turns to the temple, and there is a pūjārī, a paṇḍit is making an offering, and with one hand is the offering and one hand is the Deepak. So it is said, this one flame will light my life. The life is my life. The light, and till tomorrow morning the sun will rise. That is very nice what he wrote. So light is very important. How many different kinds of light? Even with our eyes closed, we see inside light. After meditation, what I am telling sometimes, you will see then suddenly light, some sparkly. Then, coming many, many colors and this and that. But if you try to see, it will not be. Our eyeball never tries to look up. When looking with open eyes or closed eyes, if you raise your eyelids, you will have a headache. Never do this. You make a problem, troubles for your eye. Close your eyes and eyelids down. Light for our eyes—when we open our eyes, then we see the light from here. We can never see from these eyes from here. But when we meditate and bring our eyes down, from which chakras? That’s why the people, our people, who are giving lectures and teaching others, they want to have practice in all chakras. Kundalini practice. Our kuṇḍalinī chakras, and this, our sādhanā, also not like that many people are doing. Many, of course, are doing very good. I don’t say that I am the best. But many people, either taking the eyeballs up with closed eyes or open eyes, are making some kind of pressure to the anus. Or they say, oh, there will be Kuṇḍalinī going up and going down. That all is a joke. And many become mad. I know one man, about a few years old, he was with us in India. He didn’t want to meet me as my Gurujī, but he said, "You know the Kuṇḍalinī and this and this, and please, please control me." But then, after a few years, he went away. So, the practice of Yoga in Daily Life is really very controlled and very peaceful. So that deep, the light, Śrī Dīp Dayāl. The word Dayāl means merciful. O my Gurudev or Mahāprabhujī or light, Śrī Dīp Dayāl, O merciful, Kripāl, please bless me, you are merciful, Dayāl, also the merciful and also Kripāl. Mahā Prabhu Dīp. Mahā means the greatest. Prabhu means the God, Viṣṇu. That’s very important. Śrī Dīp Dayāl Kṛpāl Mahāprabhū. Śrī Dīp Dayāl Kṛpālu Mahāprabhu, please bless me so that I may always be good and not go the wrong way. And if I did, please forgive. Gurudev, please, you should be very humble to me. Oh, Mahāprabhujī, please, take my life, always good. If I taught anybody negative things, if I have done some negative things, please forgive me. This is the first verse Holy Gurujī says. In the evening, when you come home, Mahāprabhujī, we are praying. Anything I’ve done in the whole day, good or bad, to me or to others, please forgive me. Dina, not Dina. Dina means giver, the Lord, the God. Dina, not. And "not" means the God. Din Anath, you are a God, a humble God you are. Anath, Anath means who has nobody. Nobody helps anyone. And I have nothing, no money, no food, etc. Anāth, I have no one. So dīna nāta ke anāta, so I am anāta, and you are the nāta. Anāta ke nāta, oh my Lord, you are the Lord of the Lord, God of the God, Prabhu the God, the Prabhu Parabrahma. You are the Parabrahma, so Parabrahma above of the above. Avatari, you came from the Parabrahma. Avatari, you came to this ocean, to this earth. Mahāprabhujī, you are Mahāprabhujī. You come from the Brahmalokas. Here on this earth to us. So this is the first line of the prayer, which is Holy Gurujī praying to Mahāprabhujī. Vyāpak means everywhere. Not in my house, not in my sleeping room, not in my bathroom, not in my village, not in my country, but I am in the whole world, everywhere. Vyapak is everywhere. Even we don’t know anybody who is Mahāprabhujī. But Mahāprabhujī knows He is everywhere. As I go around to many different countries, is Mahāprabhujī everywhere? I can’t do anything. So, vyāpak viśva. Viśva means whole world. Charachar, all. Charachar, movable and immovable. May Hari, you are God even on every corner of the sand. Every drop of the water in the ocean. Every green leaf, all creatures. And all humans, God. Chetan jyoti. Chetan means awakened. Chetan jyoti, the light. Now, this jyoti is here on our program where I’m sitting, and you see that flame, beautiful. So, jyotī tumhārī hai. O Gurudev, it is your light. O Gurudev, it is your light. Sā guṇa ban āye, bhaktan ke hitkārī hai, Prabhu Dīp Dayāl Kṛpāl Mahāprabhūjī, āprako lāj hamārī hai. Nirguṇa, nirguṇa, without any body, all in this space, everything. Nirguṇa and Saguṇa. And Sāguṇa is that which is living, so Nirguṇa is Sāguṇa. So from the Nirguṇa through the whole space, Brahmā, Viṣṇu, all there. Nirguṇa says Sarguṇa Banāī. O Mahāprabhujī, you came from the whole universe, came to this world. Bhakt janake hitkāri, bhakt jan, for the bhaktas, libutis, hitkāri, you came, O Mahāprabhujī, you came for all bhaktas, all that in this world, so you came for all, O Mahāprabhujī, all this world. Prabhu, Parabrahma, Yav Tari He, Vyāpak Viśva Cāracara Me Hari. Mahāprabhujī’s light is everywhere. Mahāprabhujī’s light is everywhere. From this space, he came back to this earth. Shānti, shānti... Rest tomorrow. We will continue. Hari Om. Aśrī Vāta.