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Devadhī, Dev, Dev, Purīṣa, Mahādev kī, Haradhī, Bhagavān, Śrī, Dīp, Nārāyaṇa, Mahāprabhujī kī, Satya, Sanātana, Dharma kī, Oṁ, Namaḥ, Mauserī, Prabhu, Dīpa, Nārāyaṇam, Oṁ, Namaḥ, Mauserī, Prabhu, Dīpa, Nārāyaṇam. Haṁsabh Dās Prabhu Śaraṇāparāyaṇam. Haṁsabh Dās Prabhu Śaraṇāparāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpanārāya ha ha... Śaraṇ Parāyaṇam Haṁsabh Śaraṇ Parāyaṇam. Oṁ Nam Śrī Prabhu Dīpanārāya. Oṁ Nam Śrī Prabhu Dīpanārāya. Haṁsabh Dās Prabhu Śaraṇap yinam amasabhadas prabhu śaraṇa yinam yom namah siri prabhu dīpanārāyaṇa. Om Namah Shri Prabhu Diwanarayanam. Om Namah Shri Prabhu Diwanarayanam. Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇam. Hamaśabdās Prabhu Śaraṇa Parāyaṇam. Namaḥ Śaraṇa Parāyaṇam. Namaḥ Śrī Prabhu Dīpanārāyaṇam. Namo Śrī Prabhu Hama Sabhā Dāsa Prasāraṇa Parāyaṇa Nama Dāsa Prabhu Śaraṇa Parāyaṇa Om Namo Śrī Prabhu Om Namo Śrī Prabhu. All my dear sister-brothers, my dear brothers and sisters from all our yoga centers, from many countries, Yoga in Daily Life, I know many are sleeping, very dear ones from other countries. But that will come. In the morning, they will have their lecture. They will hear, and in the morning, those who could not be here will be on the program—Yoga in Daily Life around the world and also other yoga centers. They are also very great; they are very good yogīs and yogas. They are very great, and I respect them, all our brothers and sisters like this. I will listen to their lectures, and our lectures they can listen to. Also, many people from other yoga centers, who are very good and have their own teachings, they listen to us, and we listen to their programs. It is just like yoga, but every country, every guru, every student, they all have their own, and they have the name of their yoga center. So, for example, we call ours "Yoga in Daily Life," but other centers, other gurus, they have their name and they are speaking on that name. It’s like this: one is coming from the north, another is coming from the south, one is coming from the other side, but we are all coming to that Guru Kṛpā. Everyone is into the Guru and yoga. And now it is the day. These are the days that all yoga lectures and yoga students from all the yogīs, their gurus who are giving them, should come again together and bring us again these gods—the Śiva, Brahmā, Viṣṇu, and others also, whatever you think, from Jesus, Kṛṣṇa, etc. We should come now, in these Kali Yuga, to come to that. We will become all prema and very kriyā, and we will come to God, or whatever we call it. We know that in recent years, many, many people from different religions are understanding now why we should not be angry with humans toward humans. We should remain as brothers and sisters; we are this human. It is now that it doesn’t matter which countries and which language they are working on, or other black bodies, or this or that. All is a human. We should respect and know that they are all human. If we will speak to each other and be good with them, all doesn’t matter which country, which name, which language. We should become one, and we should come to the cosmic, to God. We know what is the name, what is the countries, what is the language, what is the spiritualities, what is like this, like this. Know everybody, and they do this. They are all good. They are doing their best. And when we become old, we will die. Then the bodies will not go with us. Nothing will go with us. Money, our thoughts, our feelings, everything will remain with this body. But we all know that when we die, our ātmā, our soul, whatever it is, this is all like one. Again, back. But also, they are up or down. They go to Parabrahma, and others come again to this world. Again, they will sooner or later try to go up. Like the ocean, we know how much water is in the ocean. And it goes up in the air nicely. What is it they call that? It goes up and comes into the clouds. Very much in the ocean, very much in the space. Some water comes back again in the ocean, or somewhere in the gardens, or in other countries, a place where it’s very hot and there’s no water and not many mountains, something. But because this God is doing, giving water to the whole earth, in our earth, including the earth, and then the grass, the trees, and many, many different living animals. Very tiny, very tiny animals also need water. How to go? So it is said that God has given everything. O humans, not you. So these are the three: jalčar, thalčar, and nabčar. So these are all three. In this all, we are also included, and we know, and we understand, and we like, we will live there. We all go; this ātmā, the soul, there is nothing. There is no kind of fire or nothing. It is just like nothing. We cannot see anything. And again, some will come. Where and how, and this. Therefore, this is what I tell you: we are not only that we are the Yoga in Daily Life, or we are good—all are good, all good—but we are like this, like a mother. A mother gives to a child, and now this child is this mother’s and father’s child. Your children can go anywhere, with anyone, but they are the mother’s and father’s. You cannot say, "No, I will not be this mother and this father," then you will die. Or it doesn’t matter, it’s the mother’s with you. You cannot take your child again into the mother’s womb. So, everyone, we humans also, and animals also, they are all, birds, they also know where they are sitting, on the trees, on the nest, and they know which is their egg and not another egg. So many things we are thinking, we are doing. We are good, everything, yes we are, but our ātmā, our jīvā, that is that. So jīvā is still down, jīvā is in this jīva, chal and nip-chal. But the others, they will go just like the air, coming with the waters or something high up. So, whatever we do, we should be humble, careful, and respectful, and we should love everyone. So whatever we do, we should do it with respect, and we should love everyone. We should never have that kind of ego or anger. When we are angry, that means again we have destroyed. Again, we are bringing something, and again we are angry. Don’t think that I am my body. No, it’s temporary. So this is just to show how it will go further. My ātmā, my soul, is here, but my ātmā and ātmā ke upar pramātmā, pramātmā se āgé, that we should have, and therefore when we are, and so we are one. Even a little drop of the water is very fine. But that and the ocean are the same. Just one drop in our palm, a little drop, and down is the ocean. Sooner or later, this drop will become one with that in the ocean. So we should be happy. We should know we are human. We know the animals, we know the birds, grass, fruits, everything. When we cut the tree, after a few minutes or one hour, this tree is also getting like this. Yes, because death is coming. But they also know they have a life; they have much. But we are dead humans, and we have that knowledge, and we know everything. Don’t just for a while in our body that we are in joy, and we know this, and that suddenly it is gone. And so there are bhajans, many, many bhajans, and our Gurudev, our Mahāprabhujī’s, Devapurījī’s, Mahāprabhujī’s, Holī Gurujī’s, and some of our disciples have beautiful bhajans. And what is that? All, it’s only water, only air. Only the fire, all is like this. But the knowledge coming inside, and you see many, many are everywhere in many countries. But I think maybe other countries definitely also very much, and many, many you can... how much? But as far as I can tell you, that... In India, Indians and yogīs, and this, their lectures, bhajans, unbelievable, like the big ocean and how many creatures inside. So, you all are sitting here, and you are from different countries. In your language, in your country, you have beautiful bhajans and songs. How you are dancing, this one dancing, you are dancing—how long is that bhajan? Or anything we are, but how long that is, therefore, in this, because very much it is how we talk about God. And this, in round of that, India, there is immense of... Immense bhajans, sealings, and many things, and there are so many people there, and yogīs, and this, making bhajans. Yeah, just now I tell anyone. Please create one bhajan, just like going on. So that is in India. All these people who came from everywhere, the soul, in that soul came inside, and there is immense knowledge. What does that knowledge, that spirituality, all chanting and everything, mean? Very good. So there are very good bhajans always, and you are here. Welcome, and we will have some bhajans. You are here, welcome. You have come from a far distance; I am so happy that you are here. And our Gurudev, Mahāprabhujī, Alakpurījī, Madhvananjī, Devpurījī, etc. And you all. So sing that bhajan, all, okay? So let’s all sing bhajan together. I want to go there. Guru Vara. Guru Vara. Vara means my disciple, my bhakti. My love, everything, all is mine. I give you all. Let me come with you there, with all. I want to go to that city, to that place where I go. I want to go there. I’m not searching for anything: money or dress or this or that. Let me be, O my Lord. O my Gurudev, O my Bhagavan, whatever it is, I go on this path. It doesn’t matter. I am pure. I will go with the purest myself to that. Have you known? What he said? What is that? Guru Vara. Guru Vara. Guru is my Guru Deva. What is my Guru Deva? My father, my mother, my everything, yeah? Guru Vara me, I am now. O Guru Dev, I’m going with you there. So, you can, you do it. Okay? So, this is the beautiful version, beautiful each and every word, what is immense of knowledge, that is it: Guru, Guru Var. Var means my Lord, my Bhagavān, my everything. Guru Var, I am Gurujī, my Gurudev, my brothers, my sisters, so Gurudev. I am walking there to the Gurudev God. Where is He? Let me only be there, nothing. I don’t want it. Let’s go singing and talking after, yeah. Chalonsa o. Chalaj me taj ke malak nāg. Chalonsa o. God bless you. Santa vīrāje iho deśame ammiya jaratahe, iho deśame ammiya jaratahe. Sattaguru indra sure, sattaguru indra sure. Antaryāmī mechā lunsā unā de kalaj sab taj ke kalpanā lo, kalaj sab taj ke kalpanā tā ke verāgan de. Okay, very good. Thank you. So beautiful. So it is said, you can every day think of that. That is very much all. I give up everything, all my all, the cities, and I will go further. This is beautiful versions, very good, yes, and very. Bhaktas are then there’s a corner, Tasha Narabada, maybe yes, and I know that is a version for. So it is for all, not for this, neither for her, nor for me, nor for you, but for all that is. For example, breath, oxygen. And if this oxygen is not there, we are gone. So, who is here? Everyone has learned this, heard this, and this bhajan is very important, very beautiful. Everyone was equal, equally so. This bhajan, and that’s why I said, "What are the bhajans?" What can we learn? O my Lord, O my Gurudev, O my Ātmā, you have given me now. I am with you. It doesn’t matter where I am, but I am that one. That everywhere, everything, but where is the castle? Very good. And that is very light, completely clear, like my mala there. That’s it. And we become, we are giving each other, we are giving each other. So, one bhajan more? Yes. There is a very beautiful bhajan also from Śrīdīp Nārāyaṇa Mahāprabhujī. And here in this bhajan, Mahāprabhujī describes his condition. The condition of the saints, the holy, the yogī. And at that time, I would like to say, all this that I’m speaking and teaching, it was the words, or is the words, of our Viśva Gurujī. I made notes, the translations. And here, Mahāprabhujī describes when Ṭhākur Revā Singh came to Mahāprabhujī in the ashram, and he saw Mahāprabhujī sitting there, so happy, so divine, so satisfied, so indescribable. And, of course, Mahāprabhujī knows the thoughts of all living beings, and he knows also the inner question that Thākur Revat Singh had: why is Mahāprabhujī so happy? And actually, the Self, the Ātmā, the inner Self is telling the awareness, the Heli. Heli awareness. And here Mahāprabhujī said, "I am so crazy, so I am drunken about the name of my Satguru Dev, about Śrī Devapurījī." Oh Yogi, oh Yogi without sorrows, I am so overjoyed, and he is explaining now how happy he is. Like a very compact spire with no space in between, so happy I am. Completely in the divine ānanda, without wishes, it doesn’t matter. I have no fear. Everything is in peace and order. Like a fakir, it is the Muslim word for a yogī. I am so satisfied in Santosh. And here Swamiji says, when the Anāhata cakra is opening, and the citta finds its way to Sahasrāra, then there is no more dualism. Anahata is opening, citta finds the way to Sahasrāra, there is no more dualism. Then everything is samadṛṣṭi, you see, everything is the same, samadṛṣṭi. Then the stone and the diamond have the same value; there is no difference. And no desires in all the three worlds. Everything is the same. He is not afraid of anything, and for him the beggar and the king are the same. It doesn’t matter if he is hungry or thirsty; he doesn’t make sorrows about it. And this yogī is standing there like a big Himālaya, like the big mountain. It doesn’t matter in rain, in storm, he is there. This yogī is always in the divine, in God. But here Mahāprabhujī says also, this yogī is living, but inside he is dead. And here we have this also in the bhajan, this khyātu majjana was also at the end of this bhajan. The sentence: "In this emptiness, the sun was rising. This yogī is living like a dead, but he is living, because he is not anymore himself." This yogī lives as if he is dead, but he lives, because there is nothing in him, there is only emptiness, and he stands above all. He doesn’t preach that he has the siddhis, some supernatural powers. He also doesn’t say that he is a holy one. And here Mahāprabhujī is that Avadhūta, the highest of the highest of the heroes. So here Mahāprabhujī in this pageant is explaining his own condition. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Devīśvara Mahādeva Kī Jai, Śrī Sattva Gurudeva Kī Jai. Brahmanandam Paramasukham Kevalam Jñānamūrtim, Vandatitam Gaganasadṛśyam, Tasmāsyādi Lakṣyam. Ekam nityam vimalam achalam sarvadhi sākṣibhūtam avasthitam triguṇarahitam satgurudam namāmi yam satgurudam namāmi divāna satgurona makam astāna heli. Akīr divānā sattaguru namakā mastānā helī, vakīr ivānā satguru namakā mastānā helī. Gaganā oppā māgherā kahiyai jotāranī jotir rāma jī, gaganā-oppā mā kērā kāyē. Jōtara nī jōti amṛtta-jesā mītā gāyē sīta-gāra-nīr-dhīvāna-satta-gurū-nāma-kāma-stāna-helim. Jhāta pānta ki śaṅkha na māne, Sammā na pātara hīr rāmājī. Jhāta pānta ki śaṅkha na māne, Sammāta rahīr jhīna-lokkha ki chah nāhi, nāhi sukāpi āsārīr divānā. Sattgurū nāmaka māstānā heli, pākīr divānā sattagurū nāmaka māstānā helī. Nahi kisi kī śaṅkā nā māne, kyā rā ca raṅkavacīr Rāmacī. Nahi kisi kī śaṅkā nā māne, yāra-jarāṅkava-jīr, bhūkh-pyās paravānā nahi rākhe, yogīrtivān sattaguru nāmaka māstāna helin, kīrtivān sattaguru nāmaka māstāna helin, kīrtivān ... sattaguru nāmaka māstāna helin. Nahi Sita Nahi Bhim Om Shri Deep Narayan Bhagwan Ki Che Shri Shri Devīśvara Mahādeva Kī Che Viśva Guru Shri Swāmī Maheśvara Nānjī Guru Devakī Che.