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Part 1: A Pilgrim's Reflections on Lineage, Miracles, and the Call of the Himalayas I can confirm what Swāmījī was saying: we are part of a rare lineage, and Swāmījī is one of its bearers. He mentions his Guru and his whole paramparā, but he is going further, trying to discover everything about Alakh Purījī, the Guru of his great-grand master. I had the opportunity to be at the Kumbha Melā this year, and I visited many, many places. I saw maybe one or two Mahāmaṇḍaleśvaras who had at least a picture of their Guru. Otherwise, as Swāmījī said, they are all adoring Śakti. Of course, money and power are always important. But our lineage is quite rare, and Swāmījī created the Yoga in Daily Life system. Sometimes we wonder why we should always say "Yoga in Daily Life." But what happens if we don't use the name? Other people will put their name on it. Swāmījī made a system with the exercises. We have a complete encyclopedia in a small book, a complete compendium about yoga. But still, if we don't use the name, then somebody else will. That's normal in India, at least. They just put a different name, a different poster, change everything, alter a few āsanas here and there, and then they create their own thing. What tradition are you following now, all of a sudden? Also, in the 70s, I think, Swāmījī came to Lādnū, to a Jain temple, and he was teaching yoga for about a week or ten days. After that, they created a whole system—their own system, of course. If you take their book, you will see that all our āsanas, everything, all the meditation—of course, it's not Yoga in Daily Life meditation, but Prekṣā meditation—but basically everything is so similar. Yet they never use our name. That is why it is very important that we use the name, the full name: Yoga in Daily Life. For me personally, to come here is a pure miracle. Approximately one year ago, I fell from the roof of the ashram. I broke my head a little bit, but I twisted my knee. For the last year, I basically could not walk. And now, here I am, jumping on the rocks, up and down. I noticed many of you have this spirit, especially the lady from Austria who did not give up on coming, even though she arrived three hours later—she came. For me, that is the real miracle. Of course, we want to see Śiva appear, Kṛṣṇa appear, everybody appear. But if anybody like Kubera appeared here, we would scream and run away, because Kubera is a Rākṣasa, or at least a Yakṣa, which is a form we would probably not like. The real miracle for us is actually that all of you are here. I really respect and appreciate that you showed the courage to come here—some with preparation, mostly without, but anyhow we are here. The feelings are various, of course, from nothing to a very happy feeling. The point is that we should continue. We are the lucky ones, actually, to have Swāmījī, because without him, as I said before, you really have no idea. Some, like Sadhvī Śāntī who came here, have an idea. You must understand: Badrināth is one of the four main pilgrimage places. To come here as a normal person, an Indian person, you will have a darśana of approximately two to ten seconds. As a foreigner, it is even less, because they will tell you the main temple is somewhere else. For us, if we don't know who Badrināth is and we come unprepared, they will just say, "Yes, this is the temple, give this money and go." So to have such an opportunity to come here to one of the four holy dhāms, to have a proper darśana, to really go and greet Badrināth and all the temples in such a relaxed, peaceful manner, is a miracle in itself. I am telling you this because I know; I have been to many holy places. You really don't want to be there alone. You want somebody like Swāmījī to introduce you, or at least to have somebody to protect you from the crowd, from the priests. What we witnessed here are small miracles. And Dr. Śāntī is, of course, a miracle in herself. She searched for many, many years—only 15 years, like no big deal, a mini-yuga, more than one mini-yuga. She searched many places. She found Devpurījī Gufā, she found Alakhpurījī Gufā. Of course, there are many more gufās, because Alakhpurījī is very old. Satya Yuga is very long, approximately just 4 million years; this is a big deal. This glacier starts from here and goes on for I don't know how many kilometers—12, 15 kilometers. So you can imagine there are probably more gufās, more places. But what we are now allowed to see is for us, for Swāmījī. It goes all the way till Kailāśa. Here, the miracle itself—what you saw today—is, I tell you from my experience (I have lived in Jadan, I have lived in Jaipur, I have had a lot of dealings with police, various forces, military, semi-military), to have the Border Security Forces come and have darśana of Swāmījī, as you saw today, is, I would say, impossible. It is so impossible, especially considering that we are foreigners. If we were Indians, we would not be here. Only because we are foreigners, and because of Swāmījī, we are here. And because of that, we are allowed to roam around. Otherwise, everybody would be treated as a spy, because the China border is across. So what you saw today is not a small thing. If you count the miracles of Kṛṣṇa and Śiva and Rāma appearing, I'm sorry we don't have so many of those. But if you count these small, small miracles—the wishes Swāmījī has fulfilled for many of us, which I know of—I stopped counting these kinds of miracles after a thousand. Swāmījī, I would really like to thank all of you for coming and making this possible. I really hope you will continue to support Swāmījī and continue to come and follow whatever teachings there are. Swāmījī yesterday told us that there are many things in the world to be done, and each and every one of us is the person to do it. So it is not only upon Swāmījī. Of course, Swāmījī is the nuclear power plant, which we cannot compare ourselves to. But each of us can do little things in our village, in our city, in our street, in our house. So I would really request you: continue supporting Swāmījī, don't give up on him, don't give up on yourself, don't give up on Bhakti. Śrī Dīp Nārāyaṇa Bhagavān kī jaya! Devadeva Deva Śarma, Deva kī jaya! Ārādhyā Bhagavān... It's better to stand; it's longer when I'm sitting, Swāmījī. Śrī Dīp Nārāyaṇa Bhagavān kī jaya! Śrī Alakhpurījī, Śrī Dīp Paramparā kī jaya! Viśvaguru Mahāmaṇḍaleśvarānanda, Maheśvarānanda, Maheśvarānanda kī jaya! Well, actually, I am very touched that you are all here. Yes, I am very touched that you are all here. It took me twelve years—a mini-yuga—for Swāmījī to come here. Some people asked me how it comes that I come here. How? I can only tell you: I don't know. I never wanted to go to the Himalayas. Only since I was 20 years old did I want to go into the mountains, because already in my childhood, when I was 8, I was at 3000 meters in the mountains. After this, the love for the mountains didn't stop. But when I met Swāmījī, I came to the desert. It was always a desert, no mountain. And still the wish was inside of me. You will not believe it, but it was Holy Gurujī who brought me here. I know it is His protection, especially His protection, that all this came as it did. You know, maybe, that I was beside Holy Gurujī before He passed away, and also in the moment when He passed away. It was a time of three months, a very hard time, let's say. When you are always beside someone between life and death, your own life becomes different. You think: what is important for you? Maybe tomorrow you go, or in one month, or one year. So time is precious; you have to realize some things. I had, for a long time, the wish to go alone as a sādhu through India. I would have given my clinic to someone else for one year. I requested Swāmījī for this, but Swāmījī said, "It is too dangerous for you. Don't go alone like this to India." But still, I'm sorry to say, I am a person who does not give up. So I was thinking: how can I manage to go alone through India? Then came the idea of Mount Kailāś. But actually, I never wanted to go up; I wanted to go alone through India. I requested Swāmījī, "Please, can I go to Mount Kailāś?" Swāmījī agreed and gave me the blessing to go. I was 60 years old at that time. So I was waiting 40 years to go into the mountains. Just to tell you: you have to focus on your aim and not give up. Never give up. And be patient—that's the main thing. So I was patient for 40 years, and then came the mountains, the Himalayas, Mount Kailāś. To prepare myself, doctors in Austria told me I should go to the mountains to prepare for Mount Kailāś, where you have to go to 5,600 meters. To prepare, I wanted to do this in India, because in Austria I had no one to go into the Alps with, and it would have been boring. So I chose to go to India, to the Himalayas. I asked Premanājī (he is not here), "Premanājī, can you tell me in which mountains I can go here in India?" He said, "Uttarakhand." This is the area, the district here. I had no idea about Uttarakhand, so I took the Lonely Planet guidebook and read about the Chardhām, a place of holy places where all Hindus should go once in their life to get liberation. I requested Swāmījī again if he would allow me to go there to prepare myself. He said yes, and he gave me one sādhu, Śukadeva Muni, for the journey. I went with him to the Chardhām: Gaṅgotrī, Yamunotrī, Kedārnāth, and Badrīnāth. At that time, you must know, Badrīnāth was completely closed for three months. In all media, all newspapers, it was written that you could not reach Badrīnāth because a mountain rock had destroyed one side of the road completely, and they had to reconstruct the road on the other side. It was closed for three months. But thanks to Śukadeva Muni... I said I wanted to go also to Bhutan. He knew all the tricks because he had lived here in the caves for many years. We went through a tunnel before Lambāgaṛh (maybe you saw this electrical work, the water; there is a tunnel going through the mountain). We passed over the area where the road was broken, and so I came to Badrīnāth. There was nobody here in Badrīnāth. Completely empty. Then the story actually started. I met many people here, all the Mandir people. I went every day, nearly two hours, into the Mandir. It attracted me here so much, this religious area. I cannot tell you how. I was in the pūjās every morning. I met Rābeljī and became very close to him, and now his uncle, Śaṅkarjī, met Swāmījī. He is a very wise person; he knows many things. That was my first time being here. Then I went to Mount Kailāś, and so on, and it was successful. After this, every year I came back. I was working, but I came for three weeks or one month. I can tell you only one thing: it attracted me. I feel at home here. I did not know why, but it was for me my home. No other place—not Vienna, not Paris, not Jadan—was like this. It was here. I just followed my magnetic attraction. I came again and again and again. Then one day, Swāmījī thought... you know, I was happy here. I had the Nīlakaṇṭha, the Alaknandā, the Mandir, everything. I actually had no interest at all to go up, because I knew it is very difficult, and why should I torture myself? Then Swāmījī one day said, "You know, Śāntī, our Guru Paramparā is here. You go and search for the cave of the Purījī, the first one." As a European, it's not only about the Mandir; how can you find a cave here somewhere? But I often meet very good sādhus here. They come and go, and they have a certain role. I met one sādhu who was living in Satopāṇṭ. One year later, I started to go out. We were searching all caves along till Swargarohiṇī, and we found this cave of Śrī Devpurījī. Many people always ask me, "How did you know?" I answer: you feel where your home is. I first felt it. For instance, when I entered this cave of Devpurījī (you know, it's very cold there, at 4,600 meters), I suddenly felt so hot inside my whole body. This was for me a sign that there is something here. I said, "I will show it to Swāmījī." Swāmījī said yes. Then, I think one year later, he told me, "Now you go and find..." But that was easier. First of all, it was the names. Purī... we went here, so something happened. You know, there is nowhere such a place like it is here. You can see the Swargarohiṇī... you cannot see it, only from Satopāṇṭ you can see it if you go there. On this path you cannot see it, so it is such a special place. This is just a very short story I give you. Actually, I will write all these things at much greater length. But what I wanted to say is that this is such a holy place. It is a place of great spiritual intensity; it's not a honeymoon. Sam, Swāmījī, India—they are here, present, like in the Kumbha Melā. The higher you go, they are there. One time at Sūrya Kunt, where I stay, Purījī came. He said, "Trust me, I am a person. I am not somewhere." Thousands, like bees... you know, like a beehive... thousands and thousands. Just when I entered, I was so astonished. I said to myself, "What is this?" It was like thousands of millions of spirits. They were speaking, but only in one word. So I hear this: there are so many beings here, so sure. So don't take it very easy. There is never, I think, in any other part of the world, this happening. Also, when I got out again this year, in several forms, in our Guru Paramparā... it took me 12 years, and I am so happy, I cannot tell you. You see, I am at the end of my life, and I have to leave some heritage. One of these is that Yoga in Daily Life, all bhaktas, Swāmījī, are coming here. For me, I will do everything for you so that you may wish, sing, meditate in spirit, and through the blessing of Swāmījī. So it is very good to silently meditate. It always gives you peace. My experience in many, many pilgrimages... I mean, it is a capacity. Let's say in a high voice: "Gurujī, Gurujī, I thank Swāmījī that he sent me." Only this one. Okay. Dīp Nārāyaṇa Bhagavān... Long ago, maybe 30, 35, or 40 years... and as Śāntījī was giving her whole library of her life story—what is called a biography—and you know every detail... so I will not speak of my coming to this earth, my birth. I was the last child. We were six children: three elder sisters and three brothers. That was a balance. Because all four... or three boys... we choose our mothers, our sisters... so the elder sister was the eldest, the middle sister was the middle, and the last one was also my sister. These are just many, many things; you could call them children's stories. But it has meaning. My father was a great astrologer, and what he said was 100% true. After that... because we never were expecting whether it should be a son or a daughter. It doesn't matter who we call; we are happy. This is something new for you. In India, it is a little different. When a son is born, then we have a brass plate... Mahāprabhujī kī karatā, Mahāprabhujī kī karatā, Mahāprabhujī kī karatā, He Kevalam Mahāprabhujī kī karatā... Very dangerous. And the second is that in this plate—a brass plate of seven dhātus—do not eat anything sour like lemon, yogurt, orange, apples, etc. It creates a very high poison. You cannot die... eat with the yogurt in this plate, maybe with the sabjī inside, and within half a minute it will become such a taste you will not touch it. It will poison more and more. This is very interesting and important; we should know because our people, mostly Westerners, are buying ornaments, some of the bowls and these, which are made of brass from Nepal, best made in Nagore, near Khattu. So when they are having any festival, they are making drums and this and that, and one is this plate... no, that is from brass because it has one of the best sounds, what you are singing here. Mañjirā—in bhajans we are doing like this—so if it is real brass, it is a good sound. If it is only pittal, only... this is also brass, but it's not a brass, so it is not a good sound. Some in our satsaṅg, when we are making... some disciples sing the mañjirā, what we call mañjirā. Two, three ladies I know very well, and two boys... when I sing, it is in my ear; I can't resist. And also when making the harmonium... only with one, you should go like a beautiful one comes in. It gave me this, you know... who is here for flying? The butterfly. So the harmonium should be played like a butterfly from one flower... or there is another nice name of the flower, plagems... so this butterfly is flying so nicely from one flower to another, from beautiful flower to beautiful flower. She is taking nectar, and she is also bringing the seeds from this tree, which is very nice. But bum bum... but because this is the instrument, that instrument should be... so you have piano. Don't compare piano and harmonium. Harmonium is harmony, harmony everywhere. And piano is amṛta drinking, the sound like amṛta. But now that the harmony is disturbing, for that, what we call piano... so there is a difference. Piano is beautiful; you cannot compare it with the harmonium. And if it's harmonium... our once a year in Australia, in Salzburg, very nice. People are coming from many, many countries for a concert, or what, I don't know what it is. Part 2: The Harmony of Life and the Power of Destiny But there is this nice point. They also have the teaching of one finger—this one finger, not this, not this. This one finger signifies unity. It is good. But the harmonium needs harmony. The keys should not be touched constantly, otherwise they take on one fixed tune. The brass or whatever it is, they take it away. Therefore, you should fly like a butterfly. And every key is like a beautiful flower. So everything in life is like this, which is very good. In the satsaṅg, on one side is the good singer Gajānand. Oh God! In three minutes, I cannot anymore. Boom! Boom! Oh God! I said, "Gajānand, please play the harmonium." He said, "No, how do you know?" So, the harmonium playing of Gajānand is a disaster. If he plays the harmonium well, then his voice is beautiful. Anyhow, one has to learn, we have to learn. It is everyone's path; we are not perfect, we all have some imperfections. But when bhajan, satsaṅg, and these are very harmonious, beautiful, everything—that’s why harmonium and harmony. The behavior of the instrument also brings harmony. Yes or no? No, no, no. Harmony. In Europe, there is harmony, no? Harmonium. That’s it. Alone is harmony, and more is harmonium. Thank you. Sorry. You know why I’m talking about the birth of a child and where I’m going with this. But this is good, that we know the joy the parents have of the child. And it is said a child should be born at home. But now we have facilities and hospitals, and if there is some complication, doctors are there, and this is okay. Otherwise, in every house, where are you born? Where is your house? Where is your birthplace? In the hospital, you are born in the hospital, and then you die in the hospital. Yeah, yes. So, it doesn’t matter. So, there are now two traditions. I know this is not nice to say, but sometimes it is nice that we should also tell. So, when a daughter is born, then they make a little basket from beautiful grass and brass. So when a daughter is born, then that lady who comes to help with the birth—to that lady who is in prison—not prison, not prison—but we took that child from the prison out. Yes, it is a prison. Anyhow, so then, if it is a daughter, then they play a grass instrument, born from the grass. This is to give the information that a daughter is born. And when a boy is born, then a brass plate for eating, a thālī, is played. So quickly, the whole village said, "Oh, the sun came, the sun came." Unfortunately, I don’t know why. Then, someone once asked me a question somewhere in Europe. They said, "Why is this?" I said, you see, the girl is so beautiful and nice and natural, very natural. It’s a good sound. I said, "Really?" I said, yes. Mahāprabhujī Karatā Mahāprabhujī Karatā... Either he will not live long; in childhood already, he will die quickly. Second, the great, very great constellation, that from childhood he will become a sādhu. And my mother and my other brothers and I said, "No, why is he like this, Father?" Father said, "He is not me," the jyotiṣī said. And really, once I was bitten by a snake, very poisonous. Once, by a dog—what we call this, a rabbit dog. I was sitting in the toilet in Paris; my two sisters were with me. I was about four years old, and I was also sitting in the toilet there, and this rabbit doctor, a hospital dog, came. And he bit me here, I fell down like this, he bit me here, and he ran away. So there was no hospital, no doctor, nothing. But we have the natural medicine, which functioned very well. And once, I was going somewhere with our families. They had little boys. I was also a child of six or seven years old. And I was going, and a dog came silently. Oh, he took it out and ran away. So, I still have a very big wound here. So always, when a dog is coming anywhere, in the subconscious, I’m afraid. It’s everywhere, even like this. So, like this, then came many, many things, good things with Gurujī, good things. Gurujī and Holy Gurujī know also very well his Jyotiṣa, because my caste, what we say the caste of tradition, is Gargācārya. And Gargācārya was the guru of Bhagavān Kṛṣṇa and Bhagavān Kṛṣṇa’s mother, their father. They, we were all disciples of that guru, Aṣṭāvakra. And looking at the constellation of the marriage of the persons and what will happen, everything was written there. Also, Śiva and Pārvatī were married. It was that Gṛgācārya. So, Kṛṣṇa also marries and is a Vajrācārya. So, these are ṛṣis, and we are all the generation of the ṛṣis. And so, they are coming from these ṛṣis’ paramparās. And that’s what we say, there are some, for example, Kapil, Apna Kapil Agarwal. So, Agarwal, they are all Agar. That Agara’s son was the king, and he was Bhagavān Kṛṣṇa’s grandfather, but who was in the prison? Because his son died like a devil. So, all various things, I mean, always everything. So therein, if you have learned a little, and you try to study the Jyotiṣa, quickly the Vidyā comes to them. And the other one, who has this other one, they will always be in that condition, like a farmer, like the shepherds, and so on. So, this is a lineage, actually; it means not a caste. So, what is it? One is a restaurant, cooking; another is making nice sweets; another is a different profession, etc., etc., many, many. So there is a God, God, it is called Viśvakarmā, not Viśvāmitra, who has created and designed this whole earth, the Viśvakarmā. And Viśvakarmā has given this Himalaya, this, that, everything designed so that there will be peace and harmony on this earth. But people are now destroying the trees, destroying the hills, destroying that, so Viśvakarmā is very sad about this. So there are many, many things. So how do you approach that? But actually, it is there in your likhā huā, in your kismat. We should not talk because tomorrow at six o’clock we are going. And when you have to wake up so early, you say, "Swamījī, you couldn’t have said a little less." You are all talking so slow. But I must do one more, okay? This is something really, the destiny. Destiny, destiny, oh my destiny. So, destiny, Rāvaṇa, Śrī Laṅkā, he was very powerful, that Śrī Laṅkā, a great learned, great learned, great, but ego and desire, all his great knowledge was destroyed through him. True ego. So when you have ego, jealousy, and think, "I am the best, I am the best, I know everything," it means you are destroying your destiny. Rām Rām. Let us sing God Rāma’s Nāma. Śrī Rām Jaya Rām Jaya Jaya Jaya Śrī Rām Jaya Rām Śrī Rām Jaya Rām Jaya Jaya Rām... Śrī Rām Jaya Rām Jaya Jaya Śrī Rām Jaya Rām Sītārām Sītārām... Sairiram Jaya Rām Jaya Oṁ Śrī Rām, Rām Jaya Jaya, Śyāvara Rām, Candra Bhagavān. The, that Rākṣasa, that, what is name? Rāvaṇa, he Rāvaṇa, Rāvaṇa was so great, all twelve are their planets, it’s called the planets, that’s called a graha, what? Sūrya Graha, Candra Graha, many, many Graha. So Rāvaṇa was so learned and very much power. When once he said somewhere, "Hello," a hundred people died. So strong and so ego, ego. So one day evening, Rāvaṇa was sitting in his palace. Purījī, Purījī... Rāvaṇa said, "Who are you?" "I am the Vidhātā. Where are you going?" I am going to your wife. She is giving birth. It will be what will be, said the daughter. Give a good name, good beauty, and her destiny, what will be. Tell me everything. Go. You know, you can’t run away anywhere in the whole universe. You are only a little, little. Siddha Pīṭha Paramparā, Siddha Pīṭha Paramparā, Siddha Pīṭha. Rāvaṇa has very little daughters. I’m so happy, my dear daughter. Oh, my heart. What is her destiny? That will be. She’s beautiful. She’s very good. He said, "Ha ha... ha. More. This, this. Everything that Rāvaṇa said, she said, ’This is very good.’ Then she said, ’Ha ha... ha.’" "Vow will be the husband of my daughter," he said. She said, "Your daughter is beautiful and very good, but tell her husband," he said, "there are seven defects in his body, like this, and he walks like that, and he is not beautiful at all, and also he can’t..." Speak properly, my daughter’s son. Like this, I will kill him just now, who is very beautiful, and also can’t speak properly. My daughter’s son like this, I will kill him just now, who is very beautiful. And also, he can’t speak properly. My daughter’s son is like this. I will kill him just now, who is very beautiful, and also can’t speak properly. My daughter’s son is like this. I will kill him just now, who is very... She said, "You cannot do this. He is born, but I cannot tell you where he is." And she went. Rāvaṇa was unhappy, unhappy, unhappy. When the daughter was grown, about twenty-five, in that time, after twenty-five, marriage. So when she was twenty or something, he always sent messengers to search for the best husband for his daughter, some great kings, the prince. So he sent many, many paṇḍits to go search for a beautiful, beautiful husband for my daughter, my son-in-law. Okay, whatever he finds, Rāmaṇa kicks them. This is not for my daughter, like this. Always, they brought nice, beautiful things, this and that. Rāvaṇa said, "Hey, this is a fly." This is a fly. Go and search. All paṇḍits and all his people, messengers, all were very, very, very sad. And they said, "Your husband or your daughter will be a sweeper." Now, what are they doing, sweeper? Cleaning also in Europe, also there are pumpers. All the time, he said, "Rāvaṇa’s daughter’s son, sweeper, I will kill all sweepers." They said, "Yes, but destiny, sir, what can we do?" Then one day, they were all fed up. Then they said, again they came to Rāvaṇa, the king. A beautiful child, beautiful, and it’s time for marriage, great. So and so said, "Ahaha, can it be so? The constellation is going away. For marriage, this is a constellation just now. Hare Rāvaṇa will stop that all destiny of Nakṣatra, king." You cannot do this to your son, your husband, or your daughter. You should give him respect. Oh, you are good people. Bring this girl and boy. So, marriage is always at night. After the sunset, after five hours or midnight, there is a constellation. He said, "No, I can make you night now." Who? Arjuna. No, Rāvaṇa. I will stop the moon and sun both. Make it dire, dark. He said, "No, no... no." This is your daughter’s son. Do not make a bad impression. Your destiny. Do it. Quickly, marriage. They made the marriage go nicely. They carry this boy, a boy about 20 or 25 years old, carried. Rāvaṇa said, "Why is he carried? King Rāvaṇa, we can’t let him walk." We can’t sit only horse-like Reiki. We carry him in our heart. Yes, oh, my daughter’s husband, bring him on the palms and the heart. I must come and make, say no, no, no. Otherwise, he will, the boy will reject. What kind of father-in-law? He’s coming close to me and looking at me. He said, "Oh, okay, so for a while, marriage ho gai." After the marriage, the girl goes to her house again, the boy goes to another palace, and for the constellation, then they will make a ceremony, bring them to their house, and so on, and so on. Morning, they should bring the king, son, and daughter to receive the blessing. So they were carrying him, he was walking like this, like this, you know, and Rāvaṇa saw this. And Rāvaṇa said, "Vemata, destiny, what do you choose, my son and daughter?" She said, "Destiny cannot be taken away, Rāvaṇa." And she disappeared, so the destiny is there. Only Holī Gurujī said, "Make reek par make," only Gurudev can do. Rāmaṇa, your ego, this, this, that will kill you, that will kill you, and then so your husband’s son, husband, from your daughter, pink, little black, little white spots, little like this, the tongue is hanging a little bit, so one hand is like this, and sit, and this is unfortunately shaped like this. Śrī Prasanna, this is Rāvaṇa, she said, "Rāvaṇa, your ego, it will happen like that." They are standing, so even Rāvaṇa could not do that, because in the constellations they are there, but Rekh par make Gurudev laga sakte. Rekh means line. We have on your puts. All headlines are tested, and that is wrong, very, very wrong. Not good, not good destiny. But Gurudev can take a knee inside. He can destroy all negative and can go to the public. So guru and śiṣya, guru and śiṣya are one. At that time, they are playing like once Kṛṣṇa or Viṣṇu and sometimes Śiva. Brahmā is in between, but Brahmā also has duties, this and this. So, my dear, therefore it is said, "Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Paraṁ Brahma, Tasmai Śrī Guruve Namaḥ." So, Gurur Brahmā, the Guru is bigger than Brahmā. Brahmā kā Guru, Gurur Viṣṇu, that also, Viṣṇu has a Guru. Kṛṣṇa has a Guru, Rāma has a Guru. Guru and Gurudev Maheśvarāha, that also Śiva, also he has this, Tasmai Śrī, therefore Gurudev Parabrahma. The Guru is the Parabrahma above the Trinities, so the fourth is the Guru. So, Guru, but there should be a Guru, not only the name of my Guru or my High Master and this. Guru, quality andar honī cāhie. Only talking, giving lectures and this and that, it is just nothing. So, it is very rare to find that Guru Paramparā, and you can’t imagine my feeling, my destiny, my hope, everything. Now, I am so complete, Brahman, because of Alakhpurījī’s Paramparā. I hear, and I can tell you, that I was that flow of water, and you were pulled behind me, and we came to Alakhpurījī. Now it’s in you. Maybe some of you are thinking, "But you said, like this, should I take Kṛṣṇa? Should I take Rāma?" Now, Jesus is good. Oh, no, no, no. Then, Viśvaguru, no. That’s why it is, Śāntī said, I think, or somebody said, or Yāneśvarī said, that India is a living God. And they’re all in the country, everywhere, religion, there’s no God, is a dead God. After Jesus, there is no more God, you can say. We will be priests, we will be this and that, but it is only. Similarly, the Sikhs, the Punjabis, they have no more Guru. Only the first book is finished. So there is only Guru Granth Sāhib. That is our holy book, that’s all. Similarly, Jews, similarly Muslims, you have no more Guru. And your God is a dead God. Yes, that’s why you’re making your own thinking of God. But those who don’t understand the Guru, they are fake Gurus. 99.9% are fake Gurus. Pālī Gurujī said, "Ke lākhoṁ mein lāde nahīṁ, karoḍoṁ mein koīk, arab-kharab ikṭṭhā ho, toh mile ek yā doī." Yes, it does not go like this. Gurujī gave a very nice satsaṅg. A disciple, a very nice disciple, has been making seva to Gurujī for nearly 30 years. One day, he wanted to go to a Kumbha Melā, not the Kumbha Melā, but some other Melā. So said Gurujī, "I want to go to the Melā. What will you do there?" I want to go to the Melā. I want to see. So Gurujī said, Swāmijī said, "Gurujī, don’t go. What will you see there?" Gurujī, the whole world is going to the Melā, and for so many years I have been able to give me little time, one or two days, I want to see the Melā. Why there? Because there are so many people, so many humans. Then Gurujī gave one feather of the peacock and said, "Go there where the melā is full of people, stay somewhere in a hidden place." And look through this peacock’s feather, see the whole melā. And when he looked in, there were donkeys, monkeys, snakes, all kinds of fighting. No human. Again, go there. Then, oh, under one tree was sitting here our Vasant Gaṅgā. Oh, Shānti. Oh, this one. Only 10, 20 people sitting. He said, "Ah, again see, all these animals without dress, F Kaka, and when again go see there, somebody sitting near the river and drinking good water, all have very nice dress." Again, he is going somewhere. Again, animals fighting each other, wow, wow... through this. Then again, go further, nobody. Then you see, are humans walking? Nobody is saying to him, "Hello, hi." Walking through and through and through, and then again he saw somewhere they are all animals. Then he goes further, there were three people walking. He said, "Om Mahārāj Jī, Praṇām Gurujī, how are you?" Said, Gurujī was there, and I want to come to this melā. They said, "Come with us, we will shoot peacefully and give you something to eat." No one offered, but a few bhaktas threw this, the feather of the peacock. He went there, then they all ran behind him and said, "Oh, how are you? How is Gurujī? How is there?" Please sit down. Please eat something. Water. So much. What we call the hospitality? Hospitēs? Afternoon, quickly he went, and Gurujī was sitting outside and smiling. Why did you come so quickly? It has been three years. Gurujī, for me, it was not one day; it was a thousand days. Terrible. Why? There are millions of humans. Gurujī, I was traveling. There is a tiger, there is this, there is that. I don’t know how to walk. Where I look at this, and no one asked me, but there were a few people, they were spiritual people. They were sitting, giving us everything to eat. Gurudev, I have enough for the Melā. My melā is Aapke Saath Gurujī in your āśram. That city said, Abhi said yesterday, "Ki Mann Bokya, Nai Nai..." Śabada Sanehī Marī, Atara Marī Helī This is a spiritual lecture about Yoga in the Indian tradition. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... This is a spiritual lecture about Yoga in the Indian tradition. Sanskrit and Hindi terms include: kuṇḍalinī, ātmā, prāṇa, kuṇḍalinī, ātmā, Brahman, saṃskāra, namaste, praṇām, satsaṅg, Hari Om. This is a spiritual lecture about Yoga in the Indian tradition. Sanskrit and Hindi terms include kuṇḍalinī, ātmā, prāṇa, kuṇḍalinī, ātmā, Brahman, saṃskāra, namaste, praṇām, satsaṅg, Hari Om. This is a spiritual lecture about Yoga in the Indian tradition. Mahāprabhujīp Karatā Mahāprabhujīp Karatā Mahāprabhujīp Dharamāṛī Helī Haraṇāya Avimārī Da, He Daimārī Heli Mahāprabhujīp Karatā He Kevalam Mahāprabhujīp Karatā He Kevalam Mahāprabhujīp Karatā He Uda, udāra mari heli, mari jā, tara mari heli, uda sanehi, mari jā, tara mari heli, uda yāve, mari dā, dai mari heli sanyāve mare dāyī, dāyī mari eli sanyāve mare dāyī, dāyī mari eli. This is a spiritual lecture about Yoga in the Indian tradition. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... Śivānanda Pār Parmārī Helī Dośī Śivānanda Pār Parmārī Helī Purāṇ Āve Māre Dāyī, Dāyī Māri Helī, Svadhāsana Māri Jātarā Māri Helī, Svadhāsana Nahī̃ Māri Jātarā Māri Helī O Lālak Purī Jī Mahādevakī, Devadhī Dev, Deveśvar Mahādev, Ārādhi Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī Kī Jaya, Hindra Dharma Samrāṭ, Satguru Svāmī Madhavānandjī Bhagavān Kī Jaya, Satya Sanātānanda, Bhārata Mātā Kī Jaya, Mātā Pitā Gurudevakī.