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Devadhī Dev, Dev Purīṣa, Mahādev, Kī Jai, Haradī Bhagavān, Śrī Dīp Nārāyaṇ, Mahāprabhujī, Kī Jai, Satya Sanātana Dharma, Kī Jai, Oṁ Namaḥ Śrī Prabhudīpa Nārāyaṇam, Oṁ Samaḥ Śrī Prabhudīpa Nārāyaṇam, Haṁsab Dās Prabhu Śaraṇāpara Āyanam Haṁsab. Das Prabhu Śaraṇāpara Om Namah Śrī Prabhudīpānara Om Namah Śrī Prabhudīpānara All my dear brothers and sisters from our Yoga in Daily Life centers in many countries, I know that many of you from other countries are sleeping here now. But that will come in the morning; they will have their lecture and they will hear. Yoga in their life, around the world, and also other yoga centers—they are also very great. They have very good yogis and yoga practices; they are very great, and I respect them. All our brothers and sisters like this, and I will listen to their lectures, and they can listen to our lectures. They are very good and have their own teachings. They listen to us, and we listen to their programs. For example, we call our path ‘Yoga in Daily Life’. But other centers, other gurus, they have their own names, and they speak based on those names. And the other centers have their own names and speak in front of us with the name of the society. Some come from the north, some from the south, some from different places, but we all come to the Guru’s kiosk. We should come together again and bring these gods to us again: Śiva, Brahmā, Viṣṇu, and others also, whatever you think—from Jesus, Kṛṣṇa, etc. We should come now in this Kali Yuga to become all Prem, and very quickly clear, and we will come to God, or whatever we call it. And we know that in recent years, many, many people from different religions are now understanding why we should not be angry with other humans. We should remain as brothers and sisters, for we are all human. It is now that it doesn’t matter which countries and which languages they are working on, or other black bodies, or this or that; all is human. And we should respect, and we should know that they are all human. And if we speak each other’s language and be good with them all, it doesn’t matter which country, which name, which language, but we should become one, and we should come to the cosmic, to God. We know that many of us know what is the name, what is the country, what is the language, what is the spirituality, what is like this to everybody, and they do this. And 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, that all, when we die, our ātmā, our soul, whatever it is, this is all like one. Our soul unites, and according to our actions in life, our soul either goes to higher lokas or to lower lokas. But also, they go up or down. They go to Parabrahma, and others come again to this world. Again, sooner or later, they will try to go up again. Like there is an ocean, and we know how much water is in the ocean. And it goes up into the air, nicely. What is that called? It goes up and comes into the clouds. Very much in the ocean, very much in the space. Some water comes back again into the ocean, or somewhere in the gardens. Or in other countries, in a place where it’s very hot and there is no water and not many mountains, something like that. But because this God is doing, giving water to the whole earth, in our earth. It is actually God who gives water to the whole globe, including the earth, and then the grass, the trees, and many, many different living animals. Very tiny, very tiny animals also need the water. How to go? So it is said that God has given everything. All humans, not you. So these are the three. So these are all three, so in this we are also including all. 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. So therefore, this is what I tell you: we are not only that we are the yoga in daily life, or we are good, and this, all are good, all good. But we are like this, like a mother, and a mother gives to a child. And now this child is the mother’s and father’s child. Your children can go anywhere, with anyone, anywhere, anywhere. But they are the mother’s and father’s. You cannot say, “No, I will not be of 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 back into the mother’s womb. So, everyone, we humans also, and animals also, they are all, birds also, they 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 Jīva, that is that. So Jīvā is still down, Jīvā is in this Jal, Chal, and Nibchar. But the others, they will go just like the air coming with the waters, or something high up, high up. So, whatever we do, we should be humble, careful, and respectful, and we should love everyone. And again, we are angry. Don’t think that I am my body. No, it’s temporary. This is just given, so it will go further. My ātmā, my soul, is here, but my ātmā, and above ātmā, Paramātmā, beyond Paramātmā, that we should have, and therefore, when we are, and so we are one. Even a little drop of water, 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 the ocean. So we should be happy. We should know we are human. We know the animals. We know the birds. The birds. The grass. Tráva. Fruits. Everything. Ovoce. Všechno. When we cut the tree, and after a few minutes or one hour, this tree is also getting like this. Don’t just, for a while in our body, that we are in joy and we know this and that and that. Suddenly, it is gone. And so there are bhajans, many, many bhajans. And our Gurudev, our Mahāprabhujī, Devpurījī, Mahāprabhujī, Holy Gurujī, and some of our disciples, they have beautiful bhajans. And what is that? All, it’s only water, only air. Only the fire. All is like this. But the knowledge is coming inside. And you see many, many are everywhere, bhajans in many countries. But I think maybe other countries definitely also have very much, and many, many, you can see how much. But as far as I can tell, in India, Indians and yogīs and their lectures and bhajans are unbelievable, like the big ocean and how many creatures are inside. And many countries have many different bhajans, but India is big, and India has many beautiful bhajans. It is like the big ocean, which has many treasures inside. So that you all are sitting here, and you are from different countries, and you have in your language, in your country, beautiful bhajans, songs. How you are dancing this, one dancing, you are dancing. How long is that bhajan, or anything? But how long that is. Therefore, in this, because it is so prevalent, we talk about God and this; all around India, there is an immense amount of bhajans, sealings, and many things. And there are so many people there, yogīs and this, making bhajan. Yeah, just now I told 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 always very good bhajans. And you are here, welcome. And we will have some bhajans. We are going to have some bhajans now. You are here, welcome. You have come from a far distance. I am so happy that you are here. And our Gurudev, Mahāprabhujī, Alakhpurījī, Madhavānandjī, Devpurījī, etc. And you all, so sing that bhajan, all, okay? So, sing that bhajan, all, okay? So, sing that bhajan, all, okay? O Gurudev, O Gurudev, I go with you where I want to go. 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 want to go. I’m not searching for anything—money, dress, or this or that. Let me be, O my Lord, O my Gurudeva, O my Bhagavān, whatever it is, I go on this path. That doesn’t matter. I am pure. I will go with the purity of myself to that. “Guru varme ca lu sa u des.” What did he say? What did he say? Guruvāra, Guru is my Gurudev, where is my Gurudev? My father, my mother, my everything, yeah? “Guruvarame, I am now, Guruvarame chalusa una,” O Gurudev, I am going with you there. O my Gurudev, I am going with you there. So, you do it, okay? So, this is the beautiful version, beautiful, each and every word. What is the immense of knowledge? Guru. Guru var. Var means my Lord, my Bhagavān, my everything. Guru var. 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 be only there, nothing. I don’t want it. Chalo. Singing and talking after. Śrī Dev Kī Jai, Śrī Mādhav Kī Jai, Bhagavān Kī Jai. And I will go further. This is beautiful bhajans, very good. Yes. And very good bhaktas are there. There is called Nāṭarāja Nṛtya Deva. Yes. And I know that is a bhajan for Hari. It is good. So, it is for all, not for this, neither for her, nor for me, nor for you, but for all that is. For example, there is 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. So everyone was equal, equally. So these bhajans, and that’s why I said, what are the bhajans? What can we learn? Oh my Lord, oh my Gurudev, Om my Gurudev, Om my Ātmā, you gave 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? Where does it go? And that is very light, completely clear, like my mālā there, yes. Yeah, that’s it. And we become, we will know, and we are giving to each other, we are giving to each other. So, one bhajan more? Yes. There is a very beautiful bhajan also from Śrī Dīp Nārāyaṇ Mahāprabhujī. And here in this bhajan, Mahāprabhujī describes his condition. The condition of the saints, the holy, the yogīs... And at that time, I would like to say all of this, what I am speaking and teaching, it was the words, or are the words, of our Viśvagurujī. I made notes, the translations. I would like to say that everything I say here is not from me. This is an example of Swāmījī, for whom I wrote the notes. And here Mahāprabhujī describes when Ṭhākur Revā Singh came to Mahāprabhujī in the āśram, 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 knew the inner question that this Ṭhākur Revatsingh had: why is Mahāprabhujī so happy? And actually, the Self, the ātmā, the inner Self is telling the awareness, telling the He. And our own self speaks to this awareness. Here, Mahāprabhujī said, “I am so crazy, so I am drunken about the name of my Satguru Dev, about Śrī Devpurījī.” O yogī, O yogī without sorrows, I am so overjoyed, and he is explaining now how happy he is. Like the 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 Swamījī 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, and there is no more dualism. Then everything is samadṛṣṭi, you see, everything is the same, samadṛṣṭi. Then this 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. It was also at the end of this bhajan, the sentence, “In this emptiness, the sun was rising.” This yogī is living like a dead man, but he is living. Because he is not himself anymore. This yogī lives as if he is dead, but he is alive, because there is no emptiness in him, and he stands above all. He doesn’t preach that he has the siddhis, some supernatural powers, and he also doesn’t say that he is a holy one. And here, Mahāprabhujī, is that our truth, the highest of the highest of the heroes? So here Mahāprabhujī in this pageant is explaining his own condition. Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya, Śrī Śrī Devīśvara Mahādeva Kī Jaya, Śrī Satguru Deva Kī Jaya