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Gurujī Mahādeva kī Jai. Hari Om. All my dear sisters and brothers around the whole world, to all yoga practitioners and those integrating yoga into daily life, blessings for all of you. Yoga practice is that which is very peaceful and harmonious, affecting not only the physical body but extending further, all the way to Parabrahman, to Brahman-ātmā. There are many, many people in our yoga and life community, even ones I do not know, who are practicing further and teaching others about yoga in life through books and other means. We shall remain peaceful. To be peaceful means our food must be very clean and very good. Different people think they have no issue with food that is not meat or something similar. But if you look anywhere, in India and elsewhere, there are eggs, meat, and many such things used in different medicines. You will find many ingredients derived from animals in many medicines. So that is that. We know that in India, according to Indian yoga, Indians have always advocated for very pure and very good food. Yes, there are people who began with what are called Indian medicines, and they too were using some kind of animal products. That is not good. Now they are also meeting internally, but many other good people remain only very pure and clean. In my thinking, I consider our Bābā Rāmdevjī very good. As far as I know, he does not put anything from animals or similar. Someone may say something I do not know, but as far as I know, he and other yogīs are like this. There are others like Śrī Śrī and some, though other doctors may be putting in different things. It is sometimes said there was a kind of mixing where some animals had died, and their bones were put into fire to make something, but not by killing. This is also a practice. We, across the whole world in our yoga in daily life, are very, very pure. That is why we have not been as affected by what you call this corona and such. Yes, some people in their families have had what we call cancer. Cancer was always present everywhere, but nowadays, because of the kind of food we are consuming—food that is nurturing this condition—it is coming from this. Many people are making some kind of medicines or food-like products, and that brings cancer. Cancer is not only now; it is in animals and humans too, but not as much. Now you can see how many are suffering from cancer. So, in yoga practice, our yoga centers, and especially our yoga gurus—what we can call Satgurujī’s, Gurujī’s—they are of sanātana dharma. They are all doing this work. Many people, Śrī Arimaya, and all the Swāmīs from India—many, many of them are yogīs with many yoga centers. They have been doing work and going to other countries. They had very nice, very pure and clean yoga centers where they taught exercise, yoga, meditation, about food, health, etc. But now, after some time, some people come and say they do not want to talk about meat and these other things. It means they do not want to tell anything and just let people do as they wish. This is a different trend now. In this context, I want to tell all my disciples and other yogīs: please, those who have been established for a long time, like Sivananda—whose name is always very good—and many others, were always very pure, clean, and also conducted satsaṅg, bhajans, everything. So, let us come to this time. I was thinking we should tell all countries of the whole world about our yoga, yoga and life. And from among our people, we should tell other yoga teachers and yogīs. We should also tell them we are very happy that you are with everyone, doing as it is. It should all be one. And what does "one" mean? All the techniques, yogic teachings, every book—they are teaching the same thing. I am also teaching like this, and everything is very good. Yes, maybe some words are different. One teaching comes from the east, from the north, or another side, but we are all coming to one point because that is the reality—the reality which is in our yoga, in all books, and so on. Yes, it has been about 80, 90, or maybe 100 years that many things have changed. Some of our Indians are changing very much and going back to the other side. You know where yoga first was, where our Sanātana Dharma was, where the Ṛṣis and Sanskrit were. It was the first, what we call the language, and there were also universities in India. They have declined, but all the books are there. You should read, bring the books. Our Swāmī Meripās, our Mahāmaṇḍaleśwar Gyāneśwar Purījī, will tell about these books and how this knowledge is coming. So he will tell us something. We do not speak negatively to anybody, but we know what our purity is. In that way, to become that is God; that is the real God. So, Jñānasāvarījī, come, tell something, please. You can take this mic or the other one. We are following the Indian tradition, which is very old and from time immemorial. Basically, we do not know from how far back it goes. According to Western scholars, the Vedas—the first written books—are a minimum of 4,000 to 6,000 years before Christ. According to the Indian tradition, they are at least one million years old or so, because there is a difference in the timing. But we are not going into that. The scriptures are so many. We know they are the Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda. These are the four main Vedas, which actually are one but are divided so we can more easily remember them. They are further divided into six parts concerning how to learn them, and this is only the main body. And, of course, we know about the Mahābhārata, the Rāmāyaṇa, and many other books. Once, before the Mughals came to India, there was one very big gurukul. Teaching existed in schools before, similar to Europe. Around five or six years old, a child would go to school and receive a vast spectrum of learning—not like nowadays, where you learn very small, dedicated subjects, but you gained extreme knowledge. When I speak today with professors from the previous Gurukul era, they have read all the Vedas, all Upaniṣads, the Mahābhārata, Rāmāyaṇa, Rāmcaritmānas, all these things. But the new generation reads only one of these. This is the difference. We had a big and directed approach. Long ago, there was one very famous university, Takṣaśilā, in Northwest India. Unfortunately, during the invasion of the Mughals, they destroyed the whole university. Every conqueror has the idea that his knowledge is the best and tries to remove all other knowledge from the planet. Similarly, if you remember, there was the burning of the library at Alexandria. The Takṣaśilā library was so big that when they burned it, the fire continued for six months. There were so many handwritten books that the fire lasted that long. Of course, some books were saved, but not as many as were destroyed. This is only one part; in one of the biggest universities, you can imagine what happened to the smaller ones. Especially now, again, the Gurukul system persisted until it was finally removed between 1835 and 1850 by the British. Then, this new modern university system started in 1875, which is completely different from the previous one. So, university and teaching education in India is not from the recent period. India is one of the countries where, when there were nomads in Europe, there was already a culture here. The knowledge in this part of the earth is still very, very big and vast. We are hoping and trying, in Jordan and in Jaipur, to get access to this lost knowledge. We hope we will manage to save some things because of Swāmījī and Viśvagurujī’s big project. Swāmījī is building the ashram, Om. The ashram is becoming more famous in India, but Vishwa Gurujī is very famous in India for his work around the world. Basically, wherever I go, to any university or any place, just by mentioning Swāmījī’s name, I have open access because Swāmījī did so much work abroad that it is reflected here. Because of that, we have access to many books and resources. It is not easy, but we are trying. So, it is not that India is uneducated; this was all political games. The thing is that from before, when the dark ages came, everything basically went down. Even now, knowledge is returning. People are researching, and we are also researching, trying to find out what is reality, what is unreal, what is truth, and what is merely people's imagination. The work is still in progress. I would like to thank our Viśva Gurujī for the help he is giving us in this regard. Siddip Nārāyaṇ Bhagavān Kī Jai. Viśva Gurumā Malaysia Parasaṁbhāṣaṇ Jī Gurudeva Kī Jai. Siddhīp Nārāyaṇ Mahāprabhujī Kī Jai.... Śrī-dharmā-sanātana-pālanakāra guru-narāya-nāye... Jai Śrī Hindu Dharma Samrāj Śrī Parham Sāī Mādhāvānandajī Bhagavānā Khi. Jai Viśva Guru Parham Śrī Sāī Maheśvara Mādhāvī Gurudeva Khi. Jai Śrī Śivānandajī Mahārāja Khi. Jai Jai Śrī Śivānandajī Mahārāja Khi. Jai Om Brahma Śiva Allāh Kahanādī. Om Brahma Śiva Allāh Kahanādī. Śrī Ālā Kapūrījī Kyā Vichalā Gaḍī. Om Brahma Śiva Allākā Hanādī Śrī Allākā Purījī Kiyāvī Chālāgadī. Om Brahma Śiva Allākā Ana Nāke Śiṣyā-Śiva-Devā-Purījī Ke Lāśyā-Patīhe Śaṅkārādhi. Oṁ Brahma-Śiva-Halā-Khānādī Śrī-Ālaka-Purī-Jīkya-Vichalā-Gādī. Oṁ Brahma-Śiva-Halaka-Nādī. Unnake Śiṣya-Śirīdīpa-Nārāyaṇa Brahma-Jñāna-Divya-Unakī-Prasādī. Om Brahma-Śiva-Alaka-Nadī Śrī Alaka Purījī kī avī chalāgadī. Om Brahma-Śiva-Alaka-Nadī Śrī Mādhava Nanda ne makhadā na pāyā. Mehar bahiso, kṛpā barsādo. Om Brahma Śiva Allāh Kā Nadī yālaka purī jikhi avi chala gāḍī om rāma śiva ākha nā mahā śiva yogī śrī Maheśvarānandajī mahā śiva yogī śrī Maheśvarānandajī susobita kari jikhi gāḍī. It will be a different rāga that we know. My mind is so proud about the relations. Worldly relations. Jaya Devī, Jaya Mahālakṣmī, Jaya Devī, Candan Viśva Dīpa Jyoti Gāratere Nandana... Jaya Mateshvarī Jaya Devī Chandan, Jaya Mahālakṣmī. Jaya Devī Chandana Dānya Dīpa Prabhu, Dānya Mateshvarī Dānya Dīpa Prabhu, Dānya Mateshvarī Teresumarana Se, Hoya Dukha Banjana. Jaya Devī Chand, Yamā Śamī, Jaya Devī Chandanā, Sabahī Sabahī Devyam, Jaya Devyāparā Jyāparā. yasana jaya devī chand vishwādī pājyotī gara tere nandana. Dīśvādīpā jyoti gāratere nān dāna jāyā, māteśvarī jāyā, devī chāna jāyā, mahālakṣmī jāyā, devī chānda nā he... Viśvādi, Pājyoti, Garatere, Nandana, Jayamā, Teśvarī, Jayadevī, Jayamahālakṣmī, Jayadevī, Chandana, Mādhava, Nandapāra, Najara, Nihara, Pāpaka, Paharkāro, Sabhā, Kandam... Yada yada... y.