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I feel no difference between Hindus or other religions. I am walking where I can sit next to the lotus feet of God. I am activating my inner prāṇa. I am doing this from the Maṇipūra chakra, and on that I meditate. In this fire, I am burning all my karmas and my ignorance. And we know that as long as we live, we are always inhaling and exhaling. This is, as I often say, the most important nourishment we have. We can go without drinking for some time, we can go without food for a longer time, but inhalation and exhalation are constant. This is the most vital food. In the Sahasrāra Chakra, there will be the sound of the Self. There will be the highest. And from the time I met my Gurujī, I have had this aim. Of course, in the world there are differences and comings and goings. But the fear is only from outside; it is no longer so deep inside, because I know there is God, that God is in me, and I can reach that. And Svāmī Dīpa Mahāprabhujī says he is part of the highest, and he is praying to Allāh. So in this bhajan he is also explaining to us that the words are different, but behind all is one God. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jai, Devaśvara Mahādeva Kī Jai, Śrī Mādhav Kṛṣṇa Bhagavān Kī Jai, Viśvaguru Māmadarśa, Śrī Svāmī Mahājanānda, Jigurudeva Kī Jai. Next bhajan will be Juga Juga Jīvo Maheśvarānanda. In this bhajan we praise our beloved Guru Dev, who brought us all together and gives us the wisdom of how to realize the Self, to find real meaning in life. Normally we would think that when every human hears such words, all would come running to listen and practice. Sometimes I am truly astonished that it is not like that. But it seems that even as humans, we have different aims in life. And this is also okay; it is a time of development. And now we have found it. We have found our Viśvagurujī. Many of us have been coming to seminars for many, many years, listening to our Gurudev, happy to be in his presence. It is not only a part of our life; it is the main part of our life. Holy Gurujī was Svāmījī’s master—Paramahaṃsa Svāmījī’s master—and he wrote this bhajan to his glory, in his honor. And he says it is not only in this life that our Guru Dev comes to help people overcome their karmas and be liberated; he has been coming for many, many lives. He always comes out of his mercy, out of his feeling to support and help humans. And not only humans—we know how much he does to protect nature and animals. So we can be very happy and thankful for all that we are as his disciples. And it is also said that Mahāprabhujī is always with Viśvagurujī—he is always with him—and Devpurījī also, we know. So when we have different mantras, all is one. It does not matter if we think of Mahāprabhujī or Devpurījī; all is in our beloved master. Maybe I was mixing? Yes. Next bhajan is Divāna Sattā Guru Nāma Kāmā Tana Helī. When I repeat the mantra and am filled with this divine energy… when we are starting, when we are fresh, newborn mantra disciples, I would say, then maybe we feel this especially strongly, because it is changing our whole body, it is changing the whole energetic system we are. And maybe in the beginning we are more aware of this change than is normal, because we are uplifted by this energy. And always his words—this for me is nectar, the essence. And with the words, with the wisdom of Guru Dev, it fills my existence. I live with this every day. And also what we can learn from him: it is always the wisdom of Guru Dev when we inhale it, when we live this. He is an example of how we also have to change ourselves. And here it is written in this bhajan: he does not divide between lower or higher beings. For him, everything is the same. All is in the creation of the Lord, and everything is equal to him. So when we listen to this, we may believe, yes, it is like this for him. But he is showing us as an example and telling us, "Do the same, do it also." Become like this—equal vision, and fearless. Nobody can reach him, can touch him. He stands above hunger or thirst; nothing can reach him. He is the highest. He stands above all. And in all these bhajans and in all the lectures the Guru gives, he is giving us advice on how to practice to open up the unconsciousness. It is for us not only information, but it becomes clear inside, it becomes clear, and it becomes my inner self. I am that then. For this we have all our practice; the Satguru is the highest. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Viśvagurū Mahāmaṇḍaleśvarānanda, Śrī Svāmī Mahāśvarānanda Purī Jī Mahārāja Kī Jaya. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jai. Next bhajan will be Śobhāvu Sattva Saṅghārī. The meaning of this bhajan from Mahāprabhujī is that he tells us how important it is to be in a spiritual society and to come to satsaṅg—that means to listen to the word of truth. Maybe for us, we think, "Okay, I’m at home, I’m reading," or so. This is also satsaṅg, yes, it is also satsaṅg. But to be together is more; it is something special. And always it is written in this: when you go, you will get these changes in yourself. Like a worm that is transforming into a wasp—when it is in the presence of saints or Gurudev, it will change its nature. Because Gurudev is the past, this purity will transform all iron, or whatever, into gold. That means that our consciousness can be filled with the divine. And we also say, it doesn’t matter where water comes from, which channel, but when it comes into the river and we call it Gaṅgā, then we call it holy water. It changes. So that means when we come together with a saint, with a holy person, it will change us. And we also know when we go to the ashrams, when we go to an altar, bowing down or praying there, there is such strong energy. Even we can do it with our own altar. And it is always said, when you are in this company and you have sandalwood trees, other trees will also take on this smell; they will take it. And yes, we are happy to be together, to listen, to sing the words of wisdom. Śrī Dīpnārā Māghwanā Kī Jai. Now there will come this kīrtan, yeah? Ambā, Ambā, Thāyye. Ambā is also a name for the Divine Mother. And we are praising the Divine Mother with this kīrtan. You are the goddess of the universe, giver of food to all. You are the primary supreme power. Everything happens in the world because of your divine play. We know these two aspects, as it is said that in the beginning, when there is only consciousness, this has no power. It will not move. Consciousness is complete, and it rests in itself. Then comes the power, and from that arises this creation. So all the energy in the universe we call Mother, like Śakti. And when we get up in the morning, when we step out of bed, Svāmījī told us, "Please say to Mother Earth, ‘May I please bring my foot on you, and please hold me and let me step on you.’" And also we can say, "Thank you that you give us food and that you protect us." This is the prayer to Ambā, to the Divine Mother. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jai. Okay, now we will have a bhajan, Guru Deva Dara Śaraṇa Dhanahu. We will have a different bhajan today, again praising the glory of the guru. And in this bhajan it is also said that when you meet a sādguru, the inner self is full of bliss, overwhelmed. And all saints and other goddesses are in seva, serving Guru Dev. All ṛṣis and all yogīs are meditating on Guru Dev. So we are disciples of Guru Dev. And when he comes and we are with him together, we feel like he is our friend, he is our father, he is our brother. He behaves as we do. But in our inner self, in our soul, in our ātmā, we know he is the highest self. It is so far above our normal experiences. Yet with his presence, with his words of wisdom, and with what he gives us to practice, he tells us to do the same, to practice to become free. Still, we do not know what it means to be one with the Self, because our phenomenon is still covered, our consciousness is still so covered by our feelings, thoughts, and intellect—so covered still—that we cannot imagine what this highest Self means. But he does not give up. He has been telling us for years and years and years. My prayer to this Satguru: Please listen to my prayer. Please destroy these illusions of my senses. I am always bound to them. Please remove and liberate me from death and from attachment. Sometimes, even when we hear this, when we listen to these sentences, we don’t want to. "My life is good. Why should I give up everything? My life is good. I am happy. I have a good family. I have friends. I have my own home. I have enough money. I have no problems. Why should I give up all that? For what? And what is there when I am liberated? Why should I not? Then I don’t want to come back to this earth, but I enjoy being on this earth. So why should I practice that?" When the Guru comes from the other side, he comes from that complete consciousness and then lives in this world. He is completely detached. And from that side, the whole world is only like a Fata Morgana. It has no meaning, no importance. He may be living in it, perhaps enjoying food or good bhajans or good company, but he is so far above that. And it is not easy for us to really feel this. This comes through practice: we must purify our nāḍīs. We have to do that, and this will come with our daily practice. It will come, so that our inner awareness, when we meditate, will give us a glimpse of this reality, and our consciousness will be able to see these words from another perspective. Yes. Almighty Satgurū Śrī Devpurījī, all saints, all munis are meditating on you, and Mahāprabhujī found his shelter in you. Now we will have the next bhajan, Akhyān Sattā Guru, Caraṇom Melage. I had one experience—I spoke about it years ago in Strilky, but it comes to me again. This "Akhyān Satta Guru, Caraṇoṁ Melage" means "all my eyes, my view, everything is at your lotus feet, the lotus feet of my master." My dharma was, I found my dharma by the mercy of Mahāprabhujī. Holy Gurujī is writing this bhajan. The purity of his holy feet brought me to vairāgya. I gave up everything. And from the dust of his feet, as he says, like a crow, I changed, turned into a swan, into this symbol of consciousness, of realization. Because when you bow down, you can receive this wisdom from the master. Svāmījī says it is so difficult to give up the ego; otherwise, many saints would live on the earth. We know about this. We are here to give up the ego and then to get self-realization. But how to do it is not easy. Once there was a seminar—a summer seminar—in Slin, before Strilky. We were practicing morning practice, and at the end of that practice, I found my consciousness somewhere in the universe. I was not often like that; it was in the beginning of my being Svāmījī’s disciple. And then I saw energy, light, and somehow my consciousness knew: this is Mahāprabhujī, this is Svāmījī. They are connected, and they have their own space, and it was so clear. I was observing that, and then the morning session ended, and we went to breakfast. I was full of this because in the moment of meditation it was so normal; I was just observing this inner view, and it was good. Then, when I came back to the normal world with open eyes, I suddenly remembered what it was, and I felt so much joy. I felt joy inside; I was so joyful, happy. Then we went to the breakfast hall, and that morning Svāmījī came down and took breakfast with us in that hall. He called me and asked me to bring him breakfast. I brought it, and I just stood near him as I did many times. But that morning, after this meditation, I felt his divinity. I felt this pure divinity of Svāmījī. And I had such a strong wish to fall down in front of him, at his feet. It was really very, very strong. Then, after he finished breakfast, he left something on his plate and gave it to me—aspraśat—and I shared it with two other people at my table, and we ate. So much love came into the heart. And the other two were looking at me with eyes full of love. Such great energy, and it was something special. Yes, and again I have to say: maybe we have glimpsed, and everyone has some experiences and so on. Take this food, this information. The Guru comes to us to say, "Hey, come, do this, and you will get liberation. You will be there in this divine, in this divinity, in this highest, which is so much more than what we can experience on the earth." Earth is not bad. Otherwise, the creation would not have taken place, and we would not be humans with our abilities in our brain. So we can enjoy this. But we should do it from the other side around—with the highest consciousness, enjoying. The creation is like that, but now we enjoy with our limited consciousness, and then come these differences and sufferings. Now the Guru tells us to do this and this, and then you will come to this reality. So, Mahāprabhujī said, "My concentration, all my awareness, everything is at the holy feet of my divine master." Mahāprabhujī gave me ānanda; he was awakening me. I am now with God, I am one with God, I am united with God. So now we will have bhajan singing from Vijaya. He chose a bhajan we do not often sing. The translation is in Līlā Amṛt, and Mahāprabhujī was explaining the sense of divine wisdom. He says, "Step into your inner space, because there is the real game, and concentrate your consciousness on your beloved one, on God." Then the lotus is fully opened, it is blossoming, and in this place the divine play is taking place. Here—and this I can only translate—you hear the humming sound of a white bee and you see the dance of black swans, where water is thirsty and air is longing for fire, where fire is cool and water is burning. Only a realized one can know this game. Pure consciousness, like an innocent child, gives this spark. Innocent like pure consciousness, like an innocent child, gives this spark. The yogī will awaken this fire, and then the fire will awaken the yogī. Above all this is God’s consciousness of Śiva. Whoever meditates on him can realize, can see this game. It is beyond all knowledge, and then you can reach that. This liberation is connected to a thin thread. Alakhpurījī gave this key. Paramyugeśvar Śrī Devpurījī, my divine master, holds it in his hands. So our work is that this will start, that this can happen, that we work on our inner parts and purify them. We have to purify our thoughts, our feelings, our buddhi, and our intellect. We have to learn to observe this and to dissolve all that is wrong with our mantra. So that these energies in us, Iḍā and Piṅgalā, will not hold us anymore. As long as we are in this play—thinking, feeling, analyzing, positive, negative, intellect, all this—so long as we remain in that, we cannot come to this one thread, this pure consciousness. We cannot, because this will hold us. We must purify this, and then when the energy becomes free and pure, automatically it will join to this thread, and then this can happen. We can learn it with mantra and in our summer seminars when we attend Kriyānusthāna. There, we learn to go into these deeper inner levels. This is a spiritual lecture about Yoga in the Indian tradition.