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Because here in Guruji's Ashram we have a proper weekend program this time, and we have spoken about the teachings of Guruji, since the Ashram is Guruji's Ashram, and we have dedicated this weekend specifically to Guruji's teachings—teachings, Guruji's thoughts, and Guruji's bhajans. Anyone can write a poem; anyone can somehow say a few words. But to bring knowledge into a bhajan, into a song or a poem, to bring a teaching into it, and also a joy—or how should one say—not wit, but humor. Humor should also be present; it should be a joy, not just the sorrows and the questions and the answers. So, in a bhajan, a beautiful song, writing a bhajan requires the Anāhata Cakra to be active and the Agnya Cakra to be completely clear, not clouded. When you come out of the bathroom shower or a hot bath and there is a mirror in the bathroom, it becomes fogged. Why? Because the moisture is steamed. And so, when the Agnya Cakra is not open, the inner mirror becomes clear yet foggy. And when the Agnya Cakra is clouded and the Anāhata Cakra is active, it can lead in the wrong direction. On the other side, if the Anāhata Cakra is closed and the Agnya Cakra is active, then it can also go in another direction. Then the intellect focuses more on the indriyas and nothing on the inner mirror. It is a balance. The entire existence is a matter of balance. Balance means harmony, being in one sound. Not functioning too much, and also not too little. It is like the internal organs. When the organs work too much, then nothing is good either. And when they work very little, nothing turns out well either. They should come into a state of balance. And therefore, the best practice or the best thing to bring balance to our entire inner system is Yoga. No matter what one wants or can say, of course there are many, many systems or possibilities—natural healing methods, Ayurveda, medicine, healing treatments, naturopathy, everything. But all of this is nothing, can replace nothing, compared to Yoga. Because a system of alleviation is only for a few weeks, days, or months. Then the imbalance is there again. And yoga is that you should practice daily; it is the best, it is always with you, and it is independent of any means. Only dependent on your will. How your will is there. And so, from the toes to the head and from the head to the toes, to bring our entire existence into one sound. As I said, if one wants to develop more sattva and quality of life, as the Ayurveda Academy states, that is it. And there is a higher quality in life, which is that the inner system has a beautiful balance and functions. Then, even thoughts will become healthier. Of course, one is against it, one is in favor. Someone once said, based on many of their reflections, a healthy body has a healthy mind. But then, once I said that someone said, "A Healthy Body is a Healthy Mind," and suddenly there was a man in a wheelchair, completely healthy, very active, very creative, and an expert in computers and design and everything. He had so many abilities and brilliant thoughts, but only his body was not healthy. He was in a wheelchair and said, that is not true, that a Healthy Body only has a Healthy Mind. So, the body can be ill, yet the mind remains very healthy. And therefore I learned on that day: before speaking, you must consider it very carefully. And so, when our body is in harmony, then automatically our entire being, even our mind-consciousness, everything will come into a beautiful state, a harmonious state. And then, of course, the path, the key to open the door to Brahmaloka, is to follow a mantra and Guru Vākya. Śabda, so Śabdathir. What is a Śabdathir? It was spoken yesterday. Śabdathir, what is Śabdathir? The arrow of the word. Wait. So, Guru-Śabda. The Śabda-Vākya, the word, the teaching, the grace. So, the key to opening this door is then our spiritual practice. Without that, it is not what we want to have or what we desire. How long will we remain healthier? How long will we stay young? Once, 20 or 25 years ago, I gave a lecture. I remember very well a state in the Czech Republic. It was Poprad. Does anyone here know what Poprad is or where Poprad is located? Where is Poprad? Who is Poprad? In the Tatras. Poprad. And in Poprad, I gave a lecture at a school for nurses. And there I said, "It must not be that one becomes old. Through this practice, we will remain young, and I tell you that I will always be young." And now I do not dare to go there. I had not planned to come to Poprad now. And so it is that when we are there, in a certain state in our life, yes, we make an effort, but this law of natural law, the cosmic law, no one can change, especially the cosmic one. One could also manipulate the law of nature a little. Some people have manipulated the plants to such an extent that they bear fruit all year round. Earlier they only bore fruit in season, but now they bear continuously. Such a nature can be manipulated to some extent, but not the cosmic law. And cosmic law is Dharma for the body. Dharma is being born, growing, and dying. To be born, to grow, and to die. And these processes, no one can hold them back. So, nevertheless, time is given to us, a wonderful time during our stay in this body. We should create something, and that would be a spiritual development, so that we can open the door, open the door to the Brahmaloka. And so, there is prayer, mantras, vākya, svādhyāya, tyāga, virāgya, abhyāsa. These are many, many beautiful words that we always use in our yoga. So, I cannot guarantee this to the older people sitting here. But it could be that they will progress better and they will attain Mokṣa. But the young people sitting here, I am sure, if they make the effort, they still have a golden chance. A golden opportunity still remains. Many have lost and missed this chance. Comfort, we sit, we know, but we have neglected. And why? Because of error. An error, a doubt, and the greatest enemy of man is laziness. And this laziness always leads us to find some reason or another for why an opportunity to practice did not occur. And there, I can tell you, for practicing and carrying out his spiritual work, I have not seen anyone in this world like Holī Gurujī. He was a unique individual. His discipline, his mālā, his devotion to Mahāprabhujī was unwavering, no matter where or what. Yes, just as his body often suffered, no matter how tired or ill he was. I have often seen, Gurujī lay down, he slept, snored, but the Mālā continued chanting his mantras. And in sleep, in deep sleep, the Mālā suddenly slipped from his hand, and the hand searched for the Mālā. Then you see, thus his vṛtti, his śraddhā, his attention. And Gurujī gave his mālā to Mahāprabhujī. It is in Bolā Guḍā Ashram. There were two rooms. A room where Mahāprabhujī lived. And on the other side was a small room, like in Europe, I would say, a garden shed for garden tools. A small one, that was three meters by two meters. And that is what the holy Guru Mahāprabhujī always called Madhavānanda's Bangalore. That was Bangalore, you see, right? And the Guru is seated there and has chanted his mantra. And Mahāprabhujī came and said, "What are you doing?" He said, "I repeat your name." And Mahāprabhujī said, "What would be the Mālā?" He said, "I have no Mālā." And so Mahāprabhujī did it that way, and he was given a Rudrākṣa mālā. So this is one thing that Holī Gurujī said, that Mahāprabhujī somehow materialized something right before his eyes. And the mālā was a large Rudrākṣa bead, beautiful, that is called Kaṇṭha. And Gurujī said, "This is your mālā, to practice lifelong." And so, this mālā, Gurujī has practiced so extensively that the large beads have become very small. And it has been polished, like a piece of wood. And in New Delhi, at the hospital, Gurujī gave me this mālā. He was sitting there, I was on his bed, and I was beside him. And Gurujī said, "Man, I said, shall I bring you a mālā?" And the mālā was with Gurujī. Gurujī said, "Now I have used this mālā enough, and now you should continue further." And Gurujī gave me this mālā. Of course, I do not dare to go around with this mālā and practice. The mālā lies on my altar in Jadanā Ashram, to have it there. So this is concentration, how one practices. And therefore, Holī Gurujī says in a bhajan: "Sumer Sumer Padupaya, Sumer Sumer Padupaya, what? Brahmanandan." What? Which bhajan is this? It ends. The bhajan ends with this "Sumer Sumer Padupaya Brahmanandan." This is the "Dīpa-Nirañjana-Sabha-Dukkha-Bandha." Through this mantra, the mind becomes absorbed. The lamp of consciousness is kindled, and all sorrow is dispelled. "Prabhu-Dīpa-Nirañjana-Sabha-Dukkha." Is there an end? Wow, no, the end. "Śrī Dīpa Dayāla Akhaṇḍa Ujā Śrī Dīpa Dayāla Balī Balī Jāo Candana Nandana Balī Balī Candana Nandana Śrī Dīpa Nirañjana Sabha Dukha Śrī Mādhavānandake Ānandabhayabhārī Śumar Śumar Padapāya Brahmanandan..." Śrī Dīpanirañjanas Mahāprabhujī is eternal light. "I surrender my life. I surrender my life again and again to him, the son of Mahāprabhujī." The Nandan is the name of Kṛṣṇa, the son of Nanda-Bābā in Gokula. Kṛṣṇa was born as a baby, then they took him across the Yamunā River to Nanda-Bābā. So Nandan is the Nandan, from Nanda-Baba, the child is Nandan. So Candana Nandana, the son of Candana-Devi-jī. "Balī-balī jāūṁ," again and again I surrender myself, I devote myself. "Mādhavānandake Ānandabhaya Bhārī." Gurujī said that I have a great blessing or bliss. Bhārī means heavy weight. Where does the heavy weight lie, one asks? And so the main focus of this effort is, while repeating and repeating this mantra, I attained the state of Brahmananda. I became; I attained my immortal place in the Brahman. So, the repetition of the mantra. But the repetition of the mantra must be accompanied by devotion. Without devotion, your mantra cannot function as you wish. And that is unconditional love. There is no question of why. There is no question there, "I no longer understand you." Yes, of course, you no longer understand yourself, you are confused. That is your mistake, not the mistake of Mahāprabhujī. So often some students call me, saying they no longer understand me. I have said, it is quite clear that you do not understand me, because you do not understand the Guru Vākya, you do not understand the Guru Śiva, you do not understand the Guru Kṛpā, it cannot be otherwise. So the devotion that Mahāprabhujī had for his master, and Gurujī’s devotion towards Mahāprabhujī, was beyond seeking. And of course, there are many, many Bhaktas who have that as well, and although they were not Sannyāsī-Svāmīs, they have realized higher consciousness than a Svāmī can realize. An example is also from Śrī Maṅgalīlāl-jī, the disciple of Mahāprabhujī, and some others who are from around, we say, closer to Kāṭhū, in the vicinity of the Kāṭhus and also from the Nippels and so on, the older people who, unfortunately, have passed away or some are very old. This unseekable love for Mahāprabhujī. And someone told me, in the hospital in Jaipur—today we think of Herma, Herma from Hamburg; she was ill and had to undergo surgery, and she was in the Jaipur hospital—and she said in the operating rooms and everywhere that her mālā and the picture of Gurujī-Svāmījī must remain under her pillow. You must not take it away. And they respected that. And when she regained consciousness from the anesthesia, the very first thing she did was look for her mālā and picture. So that was a sign. The doctors were completely amazed; they said, a European can have such devotion. And afterwards, someone told me, then I said, of course, I should have said, Europeans are also human beings. What do you think? Because they believe that all people, including non-believers, live here. This is an image of Europeans. Naturally, I am sorry to say. But that is a different, fanatical thought. Some Muslims say they are right to live in this world, which we all believe in, nothing else. They believe that all Europeans are unbelievers. And we, the cosmic, have made the unbelievers believers. There I said, well, I have a good instrument. But they do not know how much devotion people have for Jesus and for the Church, and that is, well, this topic is different. And so, that is that. At the time when your mantra loses your trust, then you completely fall again. You will understand nothing, you will suffer, and then such thoughts will come into your head, and your head will create many, many faces. And therefore, it is always, always your sūtra, your thoughts should always remain on your path. Kliṣṭa and akliṣṭa vṛttis, as Patañjali said, there are the vṛttis, the Kliṣṭa vṛtti, and Kliṣṭa vṛttis create problems within you and outside of you. Akliṣṭa Vṛttis are the vṛttis that help you to be well both inwardly and outwardly. So, vṛttis are very important. Always observe your thoughts. Observe your thoughts. Observe your thoughts. It is your thoughts that can kill you, and it is your thoughts that can liberate you. It is very, very important that we remain with this clarity on the spiritual path. And no one can give you clarity. And the clarity you desire will not take long to come. When one says, that is all. Sometimes you receive such a rich plate of food. One meal. Also with a lot of ghee and such, that is what is said. Here, people don’t eat ghee, but Kabīr has enough ghee. Sometimes you have really nice, good food. And sometimes, Muṭṭī Cāna. And sometimes you only get cāna. Just a handful, that's all. Cāna means to skim ghee. But in every respect, you should remain balanced. There is a beautiful bhajan by Kabīr Dās. And Kabīr says: "Vāvare mauj fakīron kī, vāvare mauj fakīron kī, naī pause akal amīron kī, vāvare mauj fakīron kī." The bliss and the exalted life of the fakir, with all the sādhus and the yogis, that is the best day. But Akal, Akal means reason or understanding or intellect. The intellect of wealthy people cannot comprehend why they are so happy. Once they conducted an interview with the people who sleep and live under the bridge, a Mumbaī, and they told the journalists that you cannot imagine how happy we are. And we are without worries. And no matter when we wish, we can change our view. Sometimes we can be on the beach, or sometimes under the bridge, and sometimes in the best meadows, and sometimes in the most beautiful garden. But you cannot do that. And in 2001 there was a great earthquake in Gujarat. And all the great, beautiful houses have fallen, and many people have come into life. And the beggars who were sitting around said, "I have told you, not even earthquakes can do anything to us. We are the happiest people," they said. But you think that we must have a lot of this and that. But that is a burden. But please, these are the things about how one thinks and so on. But still, renounce and enjoy. Mahātmā Gandhi, she says, renounce and enjoy. And Holī Gurujī always said, "Enter the kingdom of God through the gate of sacrifice." So renounce. What? First renounce all your despair. Material renunciation is not difficult, but inner renunciation is difficult. One has fear or has had some unpleasant experiences in life. No matter where you wander, even from one country to another, such a country, to relocate. But the inner feeling will always remain. How we carry it, that is the transition. So this you have to renounce. Your ego you have to renounce. You have to renounce your anger. You have to renounce your doubts. Renounce everything. Enter the kingdom of the Lord. So the gate of sacrifice. So, sacrifice, renunciation, surrender, transcendence—this is the gateway through which we can enter the Kingdom of God. But if you want to carry all of that with you, God does not want you to bring all those bacteria inside. Which bacteria? Anger, hatred, jealousy, ignorance, confusion, doubt, and so on. These are the bacteria. They are like bird flu or madness and so on. So in science it is said, the most dangerous pollution in this world is the human mind. The mental pollution is the most dangerous pollution. And all these elaborate things that have been made are only created by the human mind, not by Nature, not by the people. And so, if you practice, then you can say that you are the luckiest, happiest person. And that is why it is said, Ānanda, myself is Ānanda. Not that I am happy, but I am happiness. That is it. I am that Ānanda. Not that I am in Ānanda, but I myself am that Ānanda. But this Ānanda is not there because you are separated. With Ānanda. Therefore. Togetherness is the true Ānanda. And when doubt is there, then it is so. But some people, it is such that no matter what you say, it does not penetrate. And this is what Mahāprabhujī said, in his sacred Gītā, the Vajandīp Gītā. These summer suns are like a spoon in the halvā or in the pudding. It heats up with the halvā in the hot pan, but it cannot take on the taste of the halvā because now it is like iron. And so, no matter how much Guru Vākya there is, this person cannot open themselves. For this person, it is the hard coconut. The fox cannot open it, and he cannot enjoy the nut. So, ancestors there. That was the greatest teaching. Strive to find your path and then remain steadfast. It is a long path, but it is a beautiful path. And a very long distance can be shortened if you want a shortcut. Then complete surrender. Then there is no other way. You are already there. So, change all paths. As long as you have not realized your goal, there is a path. And when you have realized a goal, you forget your path. There is no further path, because you do not wish to go anywhere. You are already there. As long as you have not found anything at your address, you still hold the map in your hand. Now turn left, now turn right, and so on. And once you have found it, fold the map and move on. You don’t even think about your lunch card or plan, because you are present there. As long as the path continues, the goal has not yet been realized. When the goal is realized, then there is unity. And once one has become one, one cannot become two again. One. And so, this is inner teaching. It's a self-teaching. With these words, you must engage in self-teaching to attain self-realization. And thus, surrender. And now I will, as in "Velke Bajan Guru," bring her back with us and also have to consider whether I can translate. That is it. Because I am not a poet. I am very dense, but not a poet. Well, that is a beautiful bhajan. I believe, many will retreat into a shell again when I say this. And many will open like a sesame. Sesame, sesame. Open yourselves. This is a bhajan. And Gurujī has titled this bhajan "Guru Mahimāko Parne Pāverī"—The glory of the Guru is endless. Unlimited. The glory of the Guru is endless. "Cār, Veda, Vāṇī, Sabgāve," all four Vedas and Vāṇīs, Vāṇī means preaching, speaking, everything you can express with your words. "Cār, Veda, Vāṇī, Sabgāve, kar, mahimā, thak, jāverī." And they are also tired because singing the glory of the Gurudev. The glory of the Master is endless. Yes, you become tired, but you cannot complete it yet. That's how it is. You know, it's like your petrol tank is empty, but the destination is still far ahead. So glory is greater than all; everyone is tired, yet they still could not finish. There is a beautiful poem that goes: I can make the papers of the whole earth from a single sheet of paper, and the entire forests from a piece of plastic. And I can use all seven oceans as ink, yet I am still unable to complete anything. The glory of the Master, therefore, is called indescribable. Indescribable means beyond your writings, beyond your capacities. And when one experiences this, whoever has realized it, then they have understood what Master Gurudev is, what Satgurujī, Mahāprabhujī, Holī Gurujī, Devapurījī are. Then, one can be one with them. And as long as we recognize the Nothing, it is better than nothing at all. There are numerous stories about Brahmā, about Viṣṇu, about Śiva, but you do not know these stories because you have not read the Purāṇas. There are 18 Purāṇas. And when one reads these Purāṇas, the Brahmā Purāṇa, the Śiva Purāṇa, then in these Purāṇas everything is described—how it was, it is a legend. Those who have not read the Purāṇas will not understand the mythology and the history of India. Who has read the Purāṇas then knows something of what it is, what it is about. And there are 18 Purāṇas, beautiful, beautiful. One of these is the Mahābhārata, which is also a Purāṇa. So, if you think that the Gītā, Rāmāyaṇa, and Mahābhārata are everything, no, this is only three bubbles of the whole ocean. From the endless ocean, only these three bubbles. Which three bubbles? Like the Gītā, Rāmāyaṇa, and Mahābhārata, and so on. So, if possible, you should read the Purāṇas. Or if I have understood one and give myself time, then next time I will continue with the Purāṇas. These are beautiful stories. The children truly love them. But I have never had time to read, to tell the truth. Purāṇas mean ancient stories or legends. It is beautiful. So there are the Veda, Purāṇa. Vedas, Purāṇas, Śrutis, Smṛtis. So the Vedas and Purāṇas, Upaniṣads, these are something for those who want to have a clear spiritual path, then he must also have this knowledge. This is very important. And therefore, Patañjali writes very importantly, Svādhyāya. Self-study, study, study. And that is the Śravaṇādhyāya. And therefore "Brahmā, Viṣṇu, Maheśvara, Deva, Guru, Caraṇ, Cahverī, Nārada, Śārada, and Saṅkadika, the primal Guru, Dhyāna, Dagāverī, and also Nārada, Śārada, Saṅkadika, all meditate, finally the meditation of the Gurudeva." And therefore it is said, "Guru Brahmā, Guru Viṣṇu, Gurudevo Maheśvara, Guru Sakṣātpara Brahmā, Tasmai Śrī Guru Ve Namah." When Brahmā, Viṣṇu, and Śiva all also wish, Guru, Śiva acts, that means in this Guru-Tattva, Brahmā, Viṣṇu, and Śiva all are then directly Parabrahma. So Guru-Tattva is the Parabrahma. And so, "Dhyānamūlaṁ Guru-Mūrti," on which symbol should one meditate? And before all these masters. "Dhyāna mūlaṁ guru-mūrti, pūjā mūlaṁ guru-pādam, mantra mūlaṁ guru-vākya, mokṣa mūlaṁ guru-kṛpāda, sami, meyama, ibaset, brahu, hindi, tagam, piddahol." "Ṛṣi, muni, avatāra, devatā, gurudarśana" are all revered; all ṛṣis, all avatāras. Brahmā, Viṣṇu, Śiva are not avatāra. Avatāra is like one who is born. This is the nature of avatāras. Brahmā, Viṣṇu, and Maheśa are all three tattvas in the universe. And the Brahma-Tattva within this is the Guru-Tattva. So these are the four tattvas, spiritual. And Avatāras are those who are born afterwards. Whether you say Kṛṣṇa, or Rāma, or Buddha, or Jesus, or Mahāprabhujī, they are the Avatāras. So, Ṛṣi, the holy Munis who remain silent, sit in the forest and only remain silent and meditate, Avatāra and Devatā, the gods, Gurudarśana Koṭarasavere, they have a longing for Gurudarśana. And therefore, after all this, Mahāprabhujī said, "So Ṛṣi, Muni, Avatāra, Devatā, Guru, Darśana, Koṭa, Saverī, Everyone has a longing for the Satguru-Darśana." "God is the great compassionate Lord. Gurudev is the Lord of this very God. He is the Īśvara of the Īśvara. Īśvar ke mahā īś dayālu. Gurudev is mahā īśa. Mahā īśa means Paramātmā, Parameśvara. Dayālu, the good thing, the good thing, the good thing." And so, Gurujī sees, says Mahāprabhujī, he is in all. He says, His presence is in all. "Śrī Pūjā Dīpa Dayārudhata," He Himself is in all. And so a bhakta, a seeker, a surrendered one should see Mahāprabhujī in everything. Then your inner eye, Agnya Cakra, has now begun to see a little, the fog is gone. The fog has lifted somewhat. So, then there is no hatred, no conflict, no jealousy, no unpleasant feeling, and one has the feeling of coming closer, of not separating, and of not being individualistic. "At the lotus feet of Mādhavānanda Guru," Holī Gurujī said, "at the lotus feet of Gurudev, Pal Pal Śīṣa Namah Vere, every moment, I bow my head to the lotus feet of Gurudev."