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Why do we sing? When you sing, everyone has the same words in their mouth—the same words. Secondly, every vocal cord creates the same melody, the same sound. Resonance. And it is harmonized. That removes the disharmony of the family. That’s called a happy joint family. But now, the mother is having dinner in Kerekegyháza, the father is having dinner in Budapest, the daughter is having dinner in Novi Sad, and the son is somewhere camping with the Roma. Where is the harmony? At home? Also not in harmony. She is also alone. What harmony in life can you expect today? So, this is the advice of yoga and of life. It is a tradition, a therapy that creates a happy family. If you don’t have one, don’t be unhappy. Maybe your parents died. Maybe you are alone. Then join your spiritual family. Yoga in Daily Life is a worldwide, big family. Go to the ashram. Go to a yoga class. Go to church. Go to the temple. Join the spiritual life. Join some social worker organization. There are many people waiting for someone to come. Every day you can visit some family, so don’t feel lonely. And if you are at home alone, then peacefully read your book and meditate. Finally, you have time for practicing. So, it is said in India; Hindus say, "Vasudhaiva kuṭumbakam"—the whole world is one family. And with family, you should live in harmony. So, yoga in daily life is harmony for body, mind, and soul. Your soul is radiating energy, and it touches your cakra in the body. All chakras—Maṇipūra, Mūlādhāra, Svādhiṣṭhāna, Anāhata—we should be all these chakras. Focus the light of love in the heart and the light of knowledge in the Ājñā chakra, and it makes you happy. In your harmonious situation, suddenly if your ego and greediness come out, then you block that energy in such a way that you keep a gap between two streams. That will bring your entire being again into disharmony. That gap, which you have, can attack your body as some complication: organs, blood circulation, and so on. If there is a physical and emotional disharmony, you can’t concentrate, you can’t meditate. Then there is one beautiful yoga technique, and that’s called Brahmārī Prāṇāyāma. That will again bring the distance together. It will heal that disharmony. That gap will be removed. It’s like a miracle, and that harmony is there through the Brahmārī Prāṇāyāma, the resonance that we will do this evening in an evening lecture. We will do some kind of practices too. A person who loves others, who respects others, and who is happy to be with others—either with your family or your spiritual brothers and sisters. Mahāprabhujī said in one beautiful bhajan: "I am longing to see my brothers and sisters of my Gurudev’s satsaṅg, all disciples of my Gurudev. All followers of my Gurudev’s teaching, I’m longing to see them together." That’s why satsaṅg is very important. It is in satsaṅg that is more important than any exercises or anything. But don’t gossip in the satsaṅg. Don’t talk negatively in the satsaṅg. Don’t put blackmailing in the satsaṅg. It is your disharmony, it is your desperation, your complex. Then the negative karma will come back to you. So even if there is something you don’t accept, you have to use your knowledge to accept. Then you will feel very relaxed and happy. Otherwise, you will not find harmony there, too. A person who is inwardly dispirited, jealous, complexed, disappointed, feels in the satsaṅg like a goat between the tigers. There are many tigers eating, and one goat is there. It doesn’t matter; you can do all techniques. Tell God, please relax. That God cannot relax. Calm down. Relax the whole body. It cannot. It means within you is that fearful ghost of your doubts, your complexes, and you can’t release that tension. Therefore, it’s in your hands to think positive. And if you can’t accept something, don’t think about that. "Satguru Satsaṅgyārī Olu Avere, I am longing for my all Satsaṅgīs of my Gurudev. Oh, love, I never forget. How much do I long for that? Only when I remember, my eyes are full of tears. Love." When your dear person dies and someone tells you, "I’m sorry for that," it reminds you again, and in your eyes are tears because that was so dear to you. Similarly, all satsaṅgīs are so dear to you that your eyes are full of tears. You are longing for them. Anywhere you see one friend from your satsaṅg, oh, you give a big hug. Because that one is the source of your harmony, the source of your happiness, and it’s your partner who is walking on the spiritual path. So we are one, all. You know, there’s even a fruit, what you call here, I think, granite apple. You know that Adam? Who doesn’t know, hand up. If you don’t know, go to Serbia, and you will find it there. The skin of this fruit is that Gurudev’s satsaṅg. It is the Gurudev, and all these pearls inside—the seeds—we are. If you take one out, it will not thrive. But if it remains in, it will thrive. It will be tasteful. Beautiful. So we are all parts of that one. And that one is only one, so we are all that one, as a part of that one. It’s all beautiful, the pearls or diamonds or whatever you call them. So when I think of my spiritual brothers and sisters, my tears are falling. How much do I suffer for that? Longing for that? Example: a fish without water, do you know how much it is suffering? It gives up its life, and it’s suffering. She gives up her life while in great suffering. Don’t kill the fish. Don’t take fish out of the water. If someone pushes you under the water, how will you feel? Same thing a fish feels if you take the sea out. She’s suffering. Her pain is indescribable. Dear one, it’s not easy to die. We don’t want to give up this body so easily. It doesn’t matter what happens. We will play all the tricks, we will take all the medicines, we will knock on all the doors of all the doctors, and we will telephone to all the gurus to bless us: "Please help me to become healthy." It’s not easy to die. No one, not only humans—animals too. So a spiritual person is longing for spiritual meetings like a fish is longing for water. That is called a supreme swan: Paramahaṃsa. And he lives in Manasasarovara. He is not visible to everyone. Very, very rarely, someone may see him. That swan is the immortal one. And if you give the real swan water and milk together, he will drink the milk and leave the water out. And their nourishment is only pearls. So here, swan means, symbolically, this is your soul. That Mansarovar lake in Tibet, near Kailash Mount, is your heart. Your heart is that beautiful lake in which that Paramahaṃsa is dwelling—your soul, the liberated one. Our Gurudev, this lake belongs only to that Paramahaṃsa. But if there are no pearls, what can he eat? He will suffer. So, "pearls" means here the words of wisdom: Guru Vākya. So, that enlightened soul in the heart is still waiting for the satsaṅg. Never and never goes to Kusaṅga. Even to hear the name of Kusaṅga is frightening. Because there is one of the best air, atmosphere, and everything in Manasarovar, where Shiva and Pārvatī were bathing, and the holy water of the holy mount Kailāśa is flowing. "Hansa Kya Khawe?" If there is no pearl, what should the swan eat? So, a bhakta, when he can’t go to satsaṅg, feels like he’s starving. Hunger. And when you come to satsaṅg again, you are happy. Therefore, in every center, in every āśram, you should have satsaṅg at least once a week. And go to your nearest satsaṅg place. And lucky are they who can organize a satsaṅg in the name of Gurudev. "Agar śīp umang harsave." There is one shell in the water which is in a particular constellation called the Svānti constellation. In this constellation, if the rain falls in the ocean, and Mother Pearl, if Kechi’s death drop becomes one of the best pearls, then the mother oyster, if it takes up this drop, can form the best pearl. "Sagar’s sheep, umang hoy terszave." Now that sheep in the ocean is happy and suffering because he wants to have that water, that drop from the heaven, even only one drop. "Amarit bunda kun barszave." Who will let fall these drops of the nectar? That means the worlds of immortality. Nectar means immortal, and the rain means the preaching. So, who is going to preach to us the words of the nectar, immortality? That’s called Guruvākyā. That’s the preaching of all holy spiritual scriptures of the world. In all holy books, no matter which language and which religion, it is written about love, harmony, understanding, and forgiveness. Non-violence, helping, be kind, be good—that we don’t read anymore. But we read some kind of different books. And the news also: how many people were killed, how many bombs were exploding. Very rare news comes. There was a beautiful satsaṅg, Amrit Bunda. Nobody knows what is Amṛt Bindu. I think in Croatian language, Bunda is a jacket. Hungarian too. "Piu-piu papita teres. Piu-piu nit papaya. Piu-piu ratata papaya." There is one bird we call papaya. I don’t know what you call it in English. Also, in the monsoon time, there is a special season. And he is screaming because he is very thirsty. He wants to drink water. There is a lot of water on the ground, but you don’t want to drink it. You only want to catch the rainwater. Your child, you give them bread, rice, potatoes. Spaghetti? No. No. What do you want to eat? Ice cream. You see? So that’s called haṭha. Hatha yoga. So that’s called bhalhat, the heart of the child. The willpower, triyāhat, the heart of the woman. Rājhat. The hat of the king. And yog hat of the yogī. Or hat of this papaya. "Piyu, piyu, nitratat papaya." Every day he is calling, "Piyu, piyu, piyu." "Padiyo nirvāṇe ne bhāve." He doesn’t want to drink the water, which is their life. So it means there is everything written. But you are not satisfied. You want to hear this again in the satsaṅg. Again you want to go to satsaṅg and hear the same thing. Direct. Now you are already secondhand. Point on the ground is the second hand. I want the first hand, so please, God. Let come the drops. It means the words of the wise person’s preaching. So when there is satsaṅg and words of wisdom there, you feel inside content. Your spiritual hunger and thirst are quenched. "Śrī Deepā Kaha Nithyā Hot Jahā Satsaṅg," Mahāprabhujī said, where every day is the satsaṅg, "But bhagī soi jān pavé"—the blessed or fortunate are those who can go every day to the satsaṅg. Satsaṅg is the way to God, and kusaṅga is the way to the hill. So choose yourself. "Deep night, Bhagavān, a key."