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Salutations to Śrī Śailapūrījī, Śrī Dīpa Paramparā. My daṇḍavat praṇām to Avilāyat Guru Dev, His Holiness, Viśvaguru Mahāmaṇḍaleśvarānanda Purī Jī. Oṃ Namaḥ Nārāyaṇ to both Swāmījīs. Ādi Om and good morning to all of you who are present here and those who are watching through Swāmījī TV. And I’ll be back in the afternoon. I’ll see you in the evening. Have a beautiful day. Much love. Oṃ Namaḥ Namaḥ Nārāyaṇa Mahārāja Śrī. Today we are going to provide a chādar to Swāmī Mahāmaṇḍaleśvara, Avatārpuri Jī Mahārāj. We have a tradition: when a person is appointed to a high post, to give him honor, we also provide from our side one chādar from Ani Akhāṛā, Swāmī Dineshvarānandajī. He is from the Vaiṣṇava tradition. Another child, actually my Gurujī already gave him, but still I’m not leaving there. We are giving this child from Lithuania, Āśram. Svāmī Dineśvarānandjī, who represents Vaiṣṇava Paramparā, that is, those who worship the god Viṣṇu, and one will be for our Āśram in Lithuania. And that’s why, Mahārāj, now you know why you didn’t manage to come for the modulation in Jādan, because you were supposed to give each other here. Yeah, that’s good. By giving this soul an honor, we wish Swāmījī a long life, good health, and a bright future. Bozhi Pozhenani, thank you. Děkujeme. First, Swami Dineshwaranandaji will give. Yeah, that’s good. Jai Oṃ Namaḥ Pārvatī Pataye Hara Hara Mahādeva. This is exactly why you can’t run away from Māyā. Thank you, Swāmījī. Now, I am going to give chādar to Swāmījī. You can chant. Oṁ sahasraśīrṣā puruṣaḥ, sahasrākṣaḥ sahasrapāt, sa bhūmiṁ viśvato vṛtvā, atyatiṣṭhat daśāṅgulam, puruṣa evedaṁ sarvam, yad bhūtaṁ yac ca bhavyam, utāmṛtatvasyeśānaḥ, yad annenātirohati, Tasmāt Virāḍajāyata Virājo Adhipūruṣaḥ, sa jāto atyaricyata paścād bhūmimatho puraḥ. Yatpuruṣeṇa haviṣā devā yajñamatanvata, vasanto asyāsīdājyam, grīṣma idhmaḥ śaraddhaviḥ. Tena devā ayajanta sādhyā ṛṣayaścaye, tasmāt yajñāt sarvahutāḥ, sambhṛtam pṛṣadājyam, paśūgastāgaścakre vāyavyān āraṇyān grāmyāścaye. Tasmād yajñāt sarvahutaḥ, ṛcasāmāni jajñire, chandāṃsi jajñire. Tasmād yajus tasmād ajāyata, tasmāda. śvāha jāyantā, yeke chobhāyādatahā, gāvoha jakni re Kavuru pādāvucyate, brāhmaṇo asya mukhamāsīt. Padbhāgam sūtro ajāyata, candra mānaso jātaḥ, cakṣoḥ sūryo ajāyata, mukhādindraścāgniśca, prāṇādvāyurajāyata, nābhyā āsīdantarikṣam, śīrṣṇo dyauḥ samavartata, padbhyāṃ bhūmirtiśaśrotrāt tathā lokāgam akalpayan. Āditya varṇam tamaḥ sastu pāre, sarvāṇi rūpāṇi vicitya dhīrāḥ, nāmāni kṛtvā abhivadana yadāste. Nānyāḥ panthā ayanāya vidyate yajñena yajñamayajanta devāḥ, tāni dharmāṇi prathamānyāsan, te hānākaṁ ahimānasaḥ sacante yatra pūrve sādhyāḥ santidevāḥ. Adbhyaḥ sambhūtaḥ pṛthivyai rasācca, viśvakarmaṇasamavartatādhi, tasya tvaṣṭā vidadhadrūpameti, tatpuruṣasya viśvamājānamakre. Vedāhametaṃ puruṣaṃ mahāntam ādityavarṇaṃ tamasaḥ parastāt | Tamevaṃ vidvānamṛta iha bhavati nānyaḥ panthā vidyate’yanāya || Prajāpatiścarati garbhe antaḥ ajāyamāno bahudhā vijāyate || Yodhe vibhyā atapati yodhe vanam purohitaha purvo yodhe vibhyā jātaha rucam brahman janayan taha Yas Dvaivam Brahma Hanu Vidyat Tasya Devā Asanvaśye Kṛṣṇate Lakṣmīścapatnyau Aho Rātre Pārśve Nakṣatrāṇi Rūpam Aśvinau Vyātam Iṣṭam Manīṣāṇa Amum Manīṣāṇa Sarvam Manīṣāṇa Om Śānti Śānti... He Have a blessed day. Now she will sing one more stotra, and then Mahārājī will continue. Hari Om. Yesterday we were chanting Rudram, and the first part we chanted yesterday was Namakam, and now we’ll chant part number two, Chamakam. Jarā Chāma Ātma Chāme Tanuś Chāme Śarma Chāme Varma Chāme Ṅgāni Chāme Stani Chāme Parūgām Śichāme Śarīrāṇi Chāme Jaiś Chāme Ādhipatyaṅ Chāme Manyuś Chāme Bhāmaś Chāme Maś Chāme Mbhaś Chāme Jemā Chāme Mahimāchāme Varimāchāme Prathimāchāme Varṣmā Chāme, Traguyā Chāme, Vṛddhaṅ Chāme, Vṛddhiś Chāme, Satyaṅ Chāme, Śraddhā chame, jagat chame, dhanan chame, vaśas chame, triśīṣ chame, krīḍā chame, modas chame, jātan chame, janiṣyamāṇan chame, sūktan chame, sukṛtan chame, vittan chame, vetyan chame, Bhūtan ca me, bhaviṣya ca me, sugam ca me, supathaṃ ca me, ardhāṃ ca me, ardheś ca me, kliptaṃ ca me, kliptiś ca me, matiś ca me, sumatiś ca me, śaṃ ca me, māyaś ca me, priyaṃ ca me, nukhamāś ca me, kāmaś ca me, saumanasaś ca me, bhātraṃ ca me, Śreyas ca me, vāsyas ca me, yaśas ca me, bhagas ca me, draviṇaṃ ca me, yantā ca me, dhartā ca me, kṣemaś ca me, dhṛtiś ca me, viśvaṃ ca me, mahāś ca me, sambhiś ca me, kṣatrāṇ ca me, sūṣ ca me, prasūṣ ca me, sīraṇ ca me, layaś ca mṛtan ca me, mṛtan ca me, yakṣman. Chame, namaya chame, jīvatuś chame, dīrghāyutvan chame, namitran chame, bhayan chame, sugan chame, śayanan chame, sūṣā chame, sudinan chame, ūrk chame, sūnṛtā chame, payas chame, rasas chame, ghṛtan chame, madhu chame, sakdhiś chame, sapītiś chame, Kṛṣiś Chame, Vṛṣṭiś Chame, Jaitran Chame, Audbhityan Chame, Raiś Chame, Rayas Chame, Puṣṭan Chame, Puṣṭiś Chame, Vibhu Chame, Prabhu Chame, Bahu Chame, Bhūyaś Chame, Pūrṇan Chame, Pūrṇataran Chame, Kṣitiścame, Kuyavaścame, Nañcame, Kṣuccame, Vrīhayaścame, Yavāścame, Māṣāścame, Tilāścame, Mudghāścame, Khalvāścame, Godhūmāścame, Masurāścame, Priyaṅgavaścame, Navaścame, Śyāmākāścame, Nīvārāścame, Pāśavā araṇyaśca, yajñena kalpantām, vittaṃ ca me, vittiś ca me, bhūtaṃ ca me, bhūtiś ca me, vasu ca me, vasatiś ca me, karma ca me, śaktiś ca me, ṛtaś ca me, emaś ca me, itiś ca me, gatiś ca me, agniś ca me, indraś ca me, somaś ca me, indraś ca me, savitā ca me. Indraścame, Sarasvatīcame, Indraścame, Purī Jī, Purī Jī... Pūrī Agni Idrañchame, Havirdhānañchame, Gṛhaśchame, Sadaśchame, Puroḍāśāśchame, Pachataśchame, Vabhradhaśchame, Swagākāraśchame Agniśchame, Gharmaśchame, Ṛkhaśchame, Sūryaśchame, Prāṇaśchame, Śwamedhaśchame, Pṛthivīchame, Ditiśchame, Ditiśchame, Tyavaśchame Śakvarī Raṅgūla Yodiṣā Śchame Yajñe Nākalpantām Rakṣāme Samāchame Somaśchame Yajuśchame Dīkṣāchame Tapaśchame Arthuśchame Vratāñchame Horātrayo Orvṛṣṭyā Vṛhatrathantare Chame Yajñe Nākalpetām Garbhā Aśchame Vatsāśchame Triyaviśchame Triyaviś cha me, Dityavāṭ cha me, Dityauhī cha me, Pañcāviś cha me, Pañcāvī cha me, Trivatsaś cha me, Trivatsā cha me, Turyavāṭ cha me, Turyauhī cha me, Paṣṭhavāṭ cha me, Paṣṭhauhī cha me, Ukṣā cha me, Vaśā cha me, Ṛṣabhaś cha me, Vehā cha me, Anadvān cha me, Dhenuś cha me, Āyur yajñe nakalpatām prāṇo yajñe nakalpatām... Dhyānam, Dhyānam... Vācaṁ Utyasāgam Śuśrūṣeṇyāṁ Manuṣye Epyas Tammadeva Avantu Śobhāyai Pitaronum Adantu Om Śānti Śānti... Hi Pūrṇam Adav Pūrṇam Idam Pūrṇāt Pūrṇam Udacyate Pūrṇasya Pūrṇamādāya Pūrṇameva Vaśaśyate Om Śānti Śānti... Hey, where did you learn all this? Mahārāj, where did you learn all this? It was a beautiful Veda hymn that she sang. It is from Kṛṣṇa Yajur Veda. My tradition is from Śukla Yajurvedī, so I was thinking, there is a difference in pronunciation, but she sings very well. Thank you. So Mahārāj Śrī saying that I should to start, I need to speak first. So I obey your command. Thank you. There is a very smart saying in the Punjābī language. They’re saying, a person saying, like, when I need to say something, like, OK, like, we need to just obey, we don’t need to question. So it’s best harmony, it’s very best harmony when you don’t have questions, it’s OK. In Punjabi we say, Satvāchan. Satvāchan. Sadvacana. We are going to talk today. Yesterday, actually, it was my time. I spent only talking about Swāmījī, about tradition. So today we will start our satsaṅg. This satsaṅg will be real satsaṅg. So how many of you know A, B, C, D? I think everyone knows. I don’t hear anything from you. Yes or no? Oh, that’s wonderful. Super. So today we will have our A, B, C, D in a spiritual way. Like A stands for apple, how are we talking A, B, C, D, like when we study in school? A, apple. When I was a young kid, I studied learning English after my 5th class. And our teacher asked us to only remember one day, one word: A. Whole day we study A for apple, apple man is A in the Indian system. Like, we just continuously repeating one word, nothing else. So in spirituality also, A stands for analyze. Here A doesn’t stand for apple; here A stands for analyze your thought. Analyze your thoughts, and when you start analyzing who you are, spirituality starts from that day, when you start questioning about you or inquiring about you. The spiritual journey begins by questioning or inquiring. I study the Brahma Sūtra. And Brahma Sūtra, the first sūtra is Athāto Brahma Jijñāsā. The first sūtra is athāto brahma jijñāsā. Like now, we will inquire about Brahma. And the first sūtra in the Brahma Sūtra says, now we will ask God. So I would suggest you inquire into yourself, who you are. When you will start inquiring, then you will see you are not the body. You, when you connect with Gurujī or your master, Gurujī will tell you your true self, who you are. So, your journey starts with self-inquiry. So, before sleeping every night, ask yourself, what is the process, or what can I do better for my life or for society? What can I do better, or what did I do today good to make myself a better version of myself? What have I done today to improve myself as a human being, and what have I done to help this society? In Indian scriptures, there is a Darśana philosophy school that we call Vaiśeṣika Darśana. So the founder of Vaiśeṣika Darśana was Mahāṛṣi Kaṇāda. Maharishi Kanad has given a definition of Dharma. He explained to us what dharma means. Yato abhyudaya niḥśreyasa siddhiḥ sa dharmah... Where there is abhudhyā, means progress. And Niśreya Siddhi means you know who you are. You can achieve the super, how to say, your mokṣa. You can achieve, attain mokṣa. The way where you can make yourself better and you can achieve mokṣa, that is dharma. Dharma is the way that makes you a better person and leads you to liberation. And when we do Sanskrit nirvacana, yato abhyudaya niḥśreyasa siddhiḥ sa dharmaḥ, like where there is abhyudaya, abhyudaya doesn’t mean only progress, it means overall progress, your spiritual progress, your worldly progress, and your all type of, like your samagra, your full progress in your whole life. So here, dharma, the path of dharma, is bringing you in a progressive way, and you can make yourself better and better and better. So, when you start analyzing, you analyze, you know your pros and cons, you know how you are good or how you are bad. In which sense you can make yourself better, you know only when you analyze yourself. Only you know better about you than another person or other people. So self-analyze. You will know by self-analyzing which label you are. You know, nowadays you have many gadgets: Apple mobile, Samsung mobile, different types of mobiles. And each and every mobile requires updates, upgrades. So you need to upgrade your system also. How your mobile requires charging. Same, you also require charging, and you can charge yourself by satsaṅga. Like satsaṅg, like we are getting together and we are talking about spirituality. We are listening to good hymns, we are listening to good discourses, we are learning, reading, and we are progressing. It’s all kind of satsaṅg. So now we are having a real satsaṅg here. So first, A stands for "Analyze Yourself." So, how many of you will analyze tonight who you are and in what label you are? Fantastic. Výborně. That’s good. I like it. By analyzing only, we can start within, because unless you transform your thoughts, your life will not transform. So, satsaṅg transforms lives. So, here I see many of you. I can see little stress on your faces. I can recognize more calmness. So, it means your level of spirituality is higher than ordinary people. I congratulate you that you achieved a certain goal in your life, at least. There are millions of people living here in Europe, but you are the chosen one. You are all chosen ones who are ready to start your transformation journey. So feel yourself, you are the blessed one. Now I’m entering the second level, B, A, B. B stands here for balance. So this yoga is all balance, I can tell you. Yoga is also kind of balance. Without harmony, without balance, it’s hard to achieve a real goal or, I can say, self-contentment in your life. Sometimes when you are chasing money, you’re spending plenty of time for that, and when we are focusing only on changing money, we don’t give time to our relationship or our family. That’s why people are not very happy in this world, because of imbalance in their life, because they don’t maintain the balance or they don’t know how to maintain the balance. Maintaining balance in life is an art. And when you’re living yoga in daily life, you’re learning how to maintain the balance. So, Pūjya Swāmījī, Viśvagurujī, I also know Swāmījī almost 25 years. You are really very blessed that you got such a well-learned teacher or guru. Because Viśvagurujī created this system, yoga is not for one hour, yoga is not one hour spending time on the mat. Yoga is not sitting only one hour in a hall. But yoga is a transformation of your life. Where you can learn the balance, harmony of your life. You can maintain the balance in your life. There is a story about a violinist. Gurujī has appreciated the work of our bhajan band. So one person came to him, that how you can so beautiful music create from this violin, how you can have so much beautiful melody. What is the key? What is the secret? So that violinist says, the secret is balance. If you tighten, you will tighten the string so much that the string can break. If you will not tighten them, there will be no sound. So balance is key to creating beautiful music on the violin. So balance is a necessary element in our life. So you need to know how to maintain your personal life, your social life, and your working life. You need to know how to maintain balance between your personal, social, and work life. Yesterday, Mahārāj Śrī Swāmī Dr. Dīneśvarānandajī was talking about this time. So if you know how to maintain the balance between social life and your own self. Yesterday our second Swāmī, Dr. Dineśvarānandajī, also talked about this. If you know how to maintain balance between your social interactions and your own person, we give time for our job, almost eight hours. We say that we give our job eight hours. Almost eight hours we spend while eating and sleeping. 8 hours of sleep and food. And the remaining eight hours, we don’t know where we spend. You won’t believe, Gurujī didn’t give me the answer to those questions. He just asked me, wait and watch, and once you are ready, the answer you will know. Part 2: The Path to Inner Happiness: Balance, Connection, and Discipline And I will tell you very truly: once you are looking outside, stop looking outside or finding the answers from the internet or different places. Slowly, slowly you are entering within you, or you are inquiring about yourself. In spirituality, there is a word: samādhān. It is a state where there is no question, there is no question anymore. By reading books only, you cannot get the answers to your questions. You have to find those answers within you. Because our body—God created our body in such a beautiful way—there are different layers in our body. According to Vedānta, we have five layers. One is Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. Once we know how to maintain our kośas, how to maintain balance in our food, our sleeping, if we know how to maintain balance between our food, sleep, and all aspects of life, when your balance is established, your life will be more happy. The Gītā says: yuktāhāravihārasya, yuktaceṣṭasya karmasu, yuktasvapnāvabodhasya, yogo bhavati duḥkhahā. There is a śloka: yukta means balanced, yukta āhāra vihāra, like once you know what to eat, when to eat, and how much to eat—like yukta, balanced food. Balanced diet, balanced sleep, and balance your sexual or your whatever, all types of your life. When it is balanced, your happiness, you know, you can feel more happy yourself. So, now how many of you will try to maintain balance in your life? You know, really, balance is the key to happiness. There is a small joke. A person who knows how to maintain a wife and a girlfriend can be more happy. It is a joke. A person knows how to not mix, like establish balance between girlfriend and wife. C stands for: Connect with your true self. Because we have almost a thousand contacts in our phone. We know maybe hundreds of people every day, we talk to them. But we forget to connect to ourself. And that is the root cause of all misery in our life, when we forget our true self. So try to establish a connection with your true self. When you will connect to yourself, or you will forget outside things, there is a story: once there was a lion. A lion baby was found by some sheep man, because that baby was so small that the farmer brought that lion baby with him to his house, and he started to feed him or give him milk or something. That lion baby was brought up and, you see, that baby starts thinking that he also is a sheep. That lion also goes with them, traveling with them, eating grass all day. One day, a lion in that forest came again, and that lion roars. These old sheep run, but the lion remains. The lion sees this other lion. The lion told him, "You are not a sheep..." He brought him near a river and he saw, "See who you are." The lion saw, "You see, I am a lion." The lion said, "And you are also a lion." And once that lion, that lion baby came to know that he is also a lion, he starts roaring. So it is the same with us. We are not sheep, we are lions. You are also Brahman. When you meet the Guru, the Guru will tell you who you are. The Guru teaches us how to connect to our self, how to recognize our true self. Once you know that you are true Brahman, you are the Brahman, you are Tat Tvam Asi. The Guru says Tat Tvam Asi, and you will come to know Ahaṁ Brahmāsmi. So, this is the true transformation within. When we come to know that we are the immortal soul, not the mortal body. This is not our first and last birth. And our purpose in life—the Guru will tell you the purpose of your life. There are four Puruṣārthas in our life: Dharma, Artha, Kāma, and Mokṣa. So mokṣa is our parama puruṣārtha. So only the Guru will tell you how to connect to yourself. Like the Guru teaches how to establish a connection between you and your true soul. There are no two, only one. Advaita. When you start living in Advaita, there is no second one, there is no worry, no sorrow. The Upaniṣads say, when you attain the non-duality stage, there is no sorrow, there is no attachment. So you need to learn how to connect to your true self to attain the Advaita stage in your life. And the Advaita stage, when you come to this Advaita stage, again, the Māṇḍūkya Upaniṣad is saying sukham, like sukha, true happiness comes from within. This sukha and duḥkha, there are two things, like sukha is like pleasure and duḥkha like sorrow. So, we have two words: sukha, happiness, fulfillment, and duḥkha, suffering. But here, what we are talking about, we are not talking only about sukha, we are talking about bliss. Ānanda. Chiti ānanda. So, your true nature is ānanda. So, always be in ānanda. The true bliss, again I am telling, comes from within. I am really thankful to Pūjya Swāmī Avatārpūrī Jī, who is not with us right now, but he will come soon. Swāmījī by age is not older than me, but we have a saying, I am not a sannyāsī, Swāmījī is a sannyāsī. When you are taking sannyāsa or you are in this stage of self-attainment, you know, sannyāsa is mokṣa lakṣaṇa. Even Mahāṛṣi Yājñavalkya took sannyāsa. And Maharṣi Yājñavalkya also accepted sannyās dīkṣā. He studied all scriptures. He was really a jñānī. He did not have a single question. He got answers to all his questions. But still, before dying, he took sannyās. He had two wives. They asked him, "Why do you want to take sannyās? What have you missed? You have a beautiful āśram, you have beautiful wives, you have everything, whatever you need, but why do you need sannyāsa? You have money, you have a house, you have good relationships, you have all types of safety and security, but still you are missing something?" That is my question. And what do you miss? Is there anyone who will tell me? Oh, wonderful. Super. Swāmījī, your listeners or your sādhakas are really blessed. Really, mokṣa is parama-puruṣārtha, ultimate. So, sannyāsa mokṣa-lakṣaṇam. So to attain samādhi or, like, how to say mokṣa or liberation. So sannyāsa, so I am telling, Swāmī Avatārpuri Jī is a monastic order sannyāsī, not an ordinary one. And only a lamp can light another lamp, you know. In the Upaniṣad, we have a saying: andhene niyamānā yathāndha. I will tell you a story. It is a kind of joke. There was a person, he visited many places, he asked everyone, "Let us go, I will provide you mokṣa, come with me, I will give you mokṣa." And people said, "Swāmījī, we will go with you later, let the baby go." And people said to him, "Yes, yes, but as soon as our children grow up, we will go with you." And others said, as soon as we build our house, we will go with you. And the third family said, as soon as our daughter gets married, we will go with you. So many people to whom he was asking for mokṣa, everybody is saying that we have some work to do, let that work be done, then we will... So there was a boy, he did not have any job, a jobless boy. He went to that so-called spiritual person. He said, "I need mokṣa, please give me." Then he said, you know, it is very hard to get. It can take years and years. The path is very hard. It is not easy. He says, "OK, I will go with you, I will follow you, I will do whatever you say, but I need mokṣa." So that teacher kept him, kept him with him, kept that boy with him captive for a few years. He always gave him an excuse: "Now it is not time, it is not a good time, it is not good weather." Every time, when he asked, he gave some excuse. After a few years passed, that boy asked, "When will I attain mokṣa?" You know what that teacher replied? "Because of you, I forget myself. Where is mokṣa?" Because andhene niyamānā yathāndha, like nowadays, you know, people do not know themselves and they claim that they know everything. They do not know themselves, they do not attain that stage, and they are claiming that they can provide you that stage. Without knowing Brahman, you cannot teach other people who is Brahman. So, who knows Brahman? And the Upaniṣad is saying, Brahmavid Brahmaiva bhavati. Brahmavid Brahmaiva bhavati. Who knows the Brahman, he also becomes Brahman. So that is why we need a guru who knows the Brahman. And when we get into a tradition, so that tradition, you see, there is a light, you have everything, but you forget to connect with the source of light. Do you think that camera, that TV, or that air conditioner, or that light will work? So you need a connection, you need a transformer to get electricity, a transformer, you know? There is electricity, like going in sometimes 11,000 watts or a lot of electricity going on. You cannot connect with that electricity yourself. Sarvaṁ khalvidaṁ Brahma. So we cannot see, we cannot know it. To connect with Brahman, we need a guru. And that Guru also comes from tradition, not by himself. Because when you connect with tradition, you connect that knowledge, that wisdom, and it comes not only by practicing, it comes by Guru Kṛpā also. So the Guru teaches us how to connect to ourselves. Now I will tell about D. D stands for discipline. Without discipline, there is yoga only in word. Discipline is, you can say, without discipline, in yoga, when we start yoga, Upaniṣad yoga, there is Atha Yogānuśāsanam. Anuśāsan means discipline. At the beginning of the Yoga Sūtra, the first sūtra is Atha Yogānuśāsanam. Anuśāsan means discipline. Yoga starts with discipline. You are already initiated in such a beautiful tradition: yoga and daily life. So, this discipline will help to maintain your life. With harmony or with your true self, how to connect with the true self? So you need discipline, because without discipline it will be very hard. We want good health, but we do not want exercise. We want money, but we do not want to work. So, unless you have discipline in your life, you cannot achieve the ultimate goal of your life. Do you know what it is like in the army? When a boy enters the army, the discipline for nine months to two years, it is really a very hard life. Because they have to wake up timely, they have to do practice, they have to do many hard works, they need to learn how to shoot, they need to learn how to survive, they need to learn many new things. Because when you are in your comfort zone, if you will not leave your comfort zone, you are not ready to get new things or something like the desired result. We like our comfort zone. We have to come out from the comfort zone. We do what we do for our children. We provide to them everything, each and everything. We try to do everything for them. We think about their comfort. And we think that if you provide them more comfort, they will feel better. And we think that if we give them even more comfort, they will be even more satisfied. But I want to tell you, if we are doing this, we are wrong here. There was a story I heard from a saint. The story was, there was a farmer. He always complained about the weather. He was saying, "Oh, why is rain not happening?" Sometimes if rain is happening, "Why is so much rain happening?" Sometimes there is a lot of rain. "Why is the sun not coming out?" Sometimes, why so much sun? Our crop burned out. He prayed to God very much. God appeared in front of him. God said, "I am very happy with you. Ask whatever you want." He says, "I talk to God, that makes me God for you. You do not know how to prepare, you know, farming, how to do farming. Sometimes when our crop is ready, you put hailstones, and sometimes when our crop is ready, you do many, like a lot of windy wind going on, so our crop became not good. So, give me a chance for at least one season." So, God said to him, "OK, now for one season you will be the God." And in that season, the rain came timely, the sun came timely, everything was fantastic. There was no bad weather, but when the farmer came to cut the crop, he saw the crop, and everything was good, but it was not healthy. He thinks, "What happened? What did I miss? I did everything good." Same, we do everything for our children. And in the last time, when children say, "Who you are," then children try to teach us who we are. Same thing with this farmer. Again, God appeared in front of him. God told him that your time is finished, and I gave you one season. Now tell me, how was your crop? The crop was not really good. It was not healthy. It was not healthy. So, Gurujī said, it is your wish, I allow you to do whatever you want to do. That farmer was humble. He told that I do not have a complaint. I want to know where I missed. God told him, "You did not give them a position like how to fight. You did not allow them to fight, to grow in good or bad weather." You know, when we are giving everything good, they do not know how to survive in bad weather. Sometimes problems teach us how to get strong. Difficulties make us more strong, so accept challenges in your life. It does not matter, time always changes. Today is good or bad, it does not matter. One day, time will change. So in your life, never lose hope. Always there will be time; good time will come. If you allow them to do their work and you allow them to use their wisdom, they will really be better and better. Because sometimes we want to be, we want to make them what we want to be. We do not care what they want to be. Just provide them discipline and let them be what they are. And same with you also, we need to be who we are. We should not be nothing. We should not change. If we know who we are and we know how to be happy within, this is the real satsaṅg, this is the transformation in your life, when you can be happy without outside things, without thinking about others. We have this tradition, Daśnām Sannyās Paramparā, where Swāmījī is here. Swāmījī is also in a beautiful tradition in Rāmānandī Paramparā. Rāmānandī Sampradāya. So, these traditions provide us discipline as well. And this is a very hard discipline, not easy. This discipline requires a lot of sacrifice. And when you are ready to sacrifice, you are ready to accept. In our life, we sometimes think that we can get everything by chance, but things are not coming by chance. It takes time, and it needs discipline. So I wish you that in your life also you maintain discipline, or you establish in your life connection to yourself, or you establish a balance in your life, and you start analyzing yourself. So, there are only four things that I was going to talk with you today. First, please, you can repeat with me: analyze yourself. Balance your life. Connect yourself. And discipline. So, there are four things. I hope you give me your time, and you will learn something from here today. If you will utilize in your life these things, or you will, how to say, live life how you want to live, using these four things, I hope your life will be better and better. So, thank you very much.