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This week we will talk a little more—not a little more, but we will talk about the Guru Gītā. We will talk about Guru. And during the bhajans, one idea came to my mind. But we will be completely transparent and democratic, and I will ask one question. I know that every Monday here, you had abhiṣeka, yes? At 4:30 in the morning, yes? Am I right? Yes? Yes, and for you it is nothing, because every Monday at 4:30 you come here. But I have some other idea. What do you think, that we start instead of 6 o'clock—oh my God—only half an hour earlier, at 5:30, and start with the Guru Gītā every day? Every day. What do you think about this? It is something like a preparation for Guru Pūrṇimā. The Guru Gītā takes approximately one hour. Maybe if it is too much for you, 5:30, maybe 5:45. And after prayer will be Guru Gītā, and after that our program, āsanas and prāṇāyāma. Fifteen minutes—now we start negotiating. What do you think? Fifteen minutes or thirty minutes earlier? Thirty. It is much easier to remember. Okay. Tomorrow morning we need only somebody who will bring here the Guru Gītā. And I think that will be in which language? English or Sanskrit? My God, that is the problem for our technicians. Yes? What is easier for you? Okay, we have from our dear Swami Madhav Ramji the English. Do we have a recording from Mādhav Rāmjī? Maybe I have it on the mobile. If we do not have it, we will... English, Mādhav Rāmjī ho, English. Yes, everything is finished. It is our copyright. Nothing will be against copyright. Because we are living in the Kali Yuga, that is the problem. And for everything, you need administration. Thank God we are not so much in the West. But still, we need some. And Mādhava Rāmjī will be happy that we utilize the Guru Gītā. Okay, and every morning we will start with the Guru Gītā. In some āśrams, it is morning sādhanā to start with the Guru Gītā. Especially in the West, we only know about Swāmī Muktānandjī. In his āśrams, they always start with the Guru Gītā and chanting. But we will not chant; we will listen. And we will try to understand the Guru Gītā. You know that the Guru Gītā is from the Skandapurāṇa. But before that, I would like to tell something that here in the West—not only because of Kali Yuga, but our mentality, our collective unconscious—and before we get into that, you know that here in the West, our mentality, our consciousness, always wants that everything is very clearly specified. I know because when I was on the exam of botany, first you must know the plant, name, family—all must be in order. In religion, because in the West is the Dvaita philosophy. And always, only one is true. And even when we start with yoga, we know that is the one in all, and one in all, in one. Always we say this, but which guru is a real guru? Only one guru is a real guru, because the other is a fake. And if you think of the wrong guru, you will finish in hell. And usually, that is the satanism. Yes, that is the sentence in Western culture. But in Vedānta, Advaita Vedānta philosophy, we know about non-dualism. I will not talk about this now. But I remember one picture that Vishwaguruji gave to us. If you have a friend of yours—different fires, a candle, just a nice fire for cooking. You have a big fire, forest fire. Which fire is the real fire? You may say that it is some big fire, like a forest fire. And Deepak is the small fire. But which fire is the real fire? And to which fire will you say, this is a real fire and this is a fake fire? That is impossible, because all of that is the element of the fire. In yoga, in Advaita Vedānta philosophy, we know about elements, principles. Same thing is with the Guru Tattva. If somebody is a guru, not kangaroo—not kangaroo, klokan. And if we talk about gurus, a few days ago I mentioned the difference between guru and kangaroo. Because Swāmījī often explains gurus and kangaroos. Kangaroos have a big, strong tail. Long. And jumping from one spot to another. What does that mean? This new, modern—I will not say guru, but coach. Strong Mūlādhāra Chakra. And jumping from one topic to another. From one system to another system. And always said this famous Western New Age sentence: everything is the same. Yes, but. If you practice one system for one year, another system for another year, and you change the system—and you are too oily, and I want to catch you, you will just, because of so much oil, you will go down. And if your pocket is full of stones, precious stones, you will just go deep down. But symbolically, usually when we talk about Guru Gītā, it is always said that we are passing through the bridge. And Swāmījī usually explains that bridge like a ship. That we need to remain on the ship if we want to pass to the other bank. So that ocean of māyā. And sometimes it is explained through that bridge. And Guru—Guru is that ship, Guru is that bridge. And if you are passing through, if you are on the path, but you are so much oily because the only idea is aromatherapy—do you focus a lot on Ayurveda? Not Ayurveda, aromatherapy. Aromatherapy, pardon, aromatherapy. And if your pocket is full of these gemstones, precious stones, because you think that the precious stones will save you and give you protection, we will just fall down, and that is also very important. That is the kangaroos, which gave you all the time new idea that oil will protect you from the evil eye. If you bring these stones, they will protect you and give you strength, and you will have money. Same thing is with the rudrākṣa. I also like rudrākṣa, and why am I without rudrākṣa? Because I forgot it at home. But I heard that Gurujī said, if rudrākṣa will save you, the donkey will be self-realized, because the donkey is bringing so many rudrākṣa from the Himalaya down. Only what will save you, save us. You know that Gurujī, God from Mahāprabhujī, Rudrākṣa Mala. Nice. Beautiful. But when you observe on the video and on the pictures, Gurujī's mālā, you will never say that is a Rudrākṣa mālā, because it is so shiny—not because of oil polish, years and years and years repeating mantra. We need to know that mālā is what Swāmījī said, our passport. But you know what is visible in the car? That on the mirror in the car is usually hanging some mālā or something similar. Polishing the mālā. And energy in the mālā is your energy, what you put inside. Because you know what Swāmījī said, there are three things nobody can do instead of you. One is physiological things: going to the toilet, eating, etc. Imagine that you said to somebody, "Oh, I am hungry, please go and eat for me." Nothing. Nobody can have a family instead of you. Okay, maybe genetically something like this, but real family, only you. Scratch the back, back. A little left, a little right, up, down. Oh yes, yes, here. Only you immediately found that spot. And nobody can practice instead of us. I know that it is very popular to pay paṇḍits to repeat a hundred thousand times a mantra for you. It was very popular in medieval times to pay for one piece of paper for releasing all sins. But maybe in the viparīt mind, it is functioning like this. But in reality, only we can do something for ourselves. And that is the one point that we are always saying: which guru is a real guru? Real guru for you is your guru. And you have respect for all other gurus. And because of that, we have one also mantra: Om Śrī Guru Bhyo Namaḥ. I bow down to all Gurus. It means two things. Om Śrī Guru Piyo Namaha means I bow down to Paramparā. And second also means I bow down to all gurus who were on that planet. And we also call Guru Pūrṇimā, Vyāsa Pūrṇimā. And Vyāsa Pūrṇimā is—we need to open our thinking. We know something, Ved Vyās. He collected and wrote down the Vedas and all these scriptures. And everything that was written, if you ask who wrote this, Ved Vyāsa. And now you start to think, historically, it is so long a period of time. And how is it possible that Ved Vyāsa has written all this? Vyāsa also means somebody who is a compiler. And in the satsaṅg, Nāthāndāyāma was also tradition, when you compile something. We know also that the Patañjali Yoga Sūtra is not an invention of Patañjali. He was a great yogī. First psychologist, we will say. Really great. And he compiled the knowledge of yoga and put it in one script. He will not say, "Oh, he just compilates." No. He was so great that he was able to collect all this, to be able to, through his experience and practice, make something like that book. But that knowledge did not start with him. That knowledge started before. We say that that knowledge started with Śiva. And when we said that that knowledge started with Śiva, it is not some person. Śiva is that chit, that consciousness. And all the great men and women who got that inspiration and that knowledge, like the Vedas, through meditation, through practice, from that time starts the knowledge of yoga. And when we said Vyāsa, we said compilator, somebody who—not who, but so many men and women collect that knowledge. And make a great front page with his pictures and name, I wrote this. They just make a signature and say, "Vyās." And also, when we talk about Guru Gītā, we always think that there is only one Guru Gītā. But that is the one Guru Gītā. But it is written here because I am not good with numbers. But they said, most usually, what is listening to Goyogita and chanting Goyogita is with the 182 ślokas. And that is usually what we listen to here also. That is usually what is in now times sādhanā, that Guru Gītā. Second is also the same Guru Gītā, but with more ślokas. They said 216. This Gītā with 216 is nothing different, but inside is something more, and usually is listened to and read on the tantric—not tantric in the black way, but tantra, śakti, Kuṇḍalinī, and that part. And they say the full Gītā, Guru Gītā, has 352 verses. That is not so important. But when you listen and try to chant the Guru Gītā, I know, because that question starts in Zagreb also. Because somebody asks, yes, but it is a different variation, which is the true variation. All is good. What we are listening to, it is a little less than this 160 something. 182, yes. Why? Many, many years ago, maybe you—because some of you are not old, but a long time on yoga and daily life. And all his intention in teaching us is to remove all obstacles on our path. And second, all the time Swamiji removes everything that is unnecessary. Remain only what is the pure sāttvic spiritual path. And if you remember, maybe in the long, long time when we listened to this English version of the Guru Gītā with the guitar, etc. Do you remember a long time ago, there was a version of Guru Gītā in English with a guitar? Inside were also a few verses. If you sit on this āsana, you will have that benefit. If you sit on the west, east, north, you will have this, you will not get enemies, all this stuff. A Swāmījī, just in one moment, cleared all this. You remember this Guru Gītā with those sentences. And it is sometimes only confusing. And it is not necessary. Because you just go out of what is important. And that is what is important in yoga in daily life: to know that Viśvagurujī all the time can cut, like with a knife, what is true and what is not true. We know and we chant, sing here very often, bhajan, śrīddhi, paṇī rañjana, śabadukā, bhajan. Many people have that mantra. Swamiji said that he also has this mantra. And that bhajan is so important to understand the spiritual path. And I think that bhajan explains the whole Guru Gītā in very short. If you have that relationship, that trust—I will not say belief, trust. And if you have that confidence in your Guru Dev. You do not need stones, you do not need, and you are not afraid of the constellation of the planets. You do not believe in the evil eye or black magic. You may only sing "Black Magic Woman," but not believe in black magic. That is important. Always try to remember Śrī Dīpanirañjana Śabdadūka Bhañjana. Translation of that bhajana is Mahāvākya for us. Have that relation with your Gurudev. Everything is possible if we have that confidence, that relation with our Gurudev. Okay, usually we have a problem with Guru, yes? We are open, yes, we are disciples, yes, we have problems. Everybody was a little arguing with, inside with the Guru. How many times did Swāmījī explain that he also had a debt with Mahāprabhujī? Gurujī had also that problem when Mahāprabhujī said to him, "Go and teach further." Oh, he does not like me, he does not love me, he wants me to go away from him. Yes, that is normal. That is not a sin. That is the normal development of a disciple. And slowly, slowly, we purify all these doubts and purify all this depression, which also comes to us. And do not think that I am not good, I am bad, I do not have bhakti, etc. When you read and listen to bhajans from Mahāprabhujī, of course he did not have a problem with bhakti. We need to practice. We need to change from the verb to the vesp. You know that story. It is not a romantic story. It is not an easy story. Especially if you were in India and you saw that process. It is romantic when you talk about this, but in reality, it is not romantic. Same thing, transformation is not without pain, because we need to change ourselves, and that is not easy, and we do not want to. Yes, something we want to change, but when we start the changing process and discipline with the changing process, oops, I do not like this. And in that story, there exist three worms, and there is also a wasp. And existing, that wasp, which is searching for the worm, to take that worm, put it in the nest, put the egg inside, and fly away and close that muddy house. And there exist three kinds of worms. One is tamas, one is rajas, and one is sattva. Tamas, immediately when he heard the sound of the oṁkāra, the mystic sound, started to sleep, fell down in unconsciousness. Rajas immediately ran away under the stone or somewhere in the high grass. And sattvic, stand and wait, that wasp picks him. Of course, we know that the wasp is the guru. And three qualities of disciples, people. Somebody is just not aware that spirituality exists. Some people run away from spirituality. They run away completely in the material world. And when you tell something about spirituality, they do not even run, but start to be aggressive. But you know this. You have such experience. And others like you, when they hear that there is something about spirituality, immediately want to hear, to come, to see, to read about it. And in that moment, Guru—and that is the moment when the Guru pokes you. That is initiation. And initiation is putting something in us. Śabda, that word, that mantra. And put us on the special place. And in that moment, starts transformation. It is not easy. It is how many times you want to run away from the spiritual path. But you remain here. And how many times have you seen something in you, in yourself? And we know that needs to change. How many times do we hear, we will have karma yoga? You know what Swamiji said so many times. Things that are not painful and things that are easy are unhealthy, etc. It is easy to remain in bed with food and coffee. But wake up at Brahma Muhūrta and start practice, that is not easy. I talk about that kind of pain, not that somebody will cut your hand. And this is the pain I am talking about, not that someone will cut your hand. But they said that this psychic pain is higher than physical pain. And changing is not easy. And that wasp is all the time coming, and that worm is all the time listening to the sound of Bhramarī. And now that wasp also injects into that worm. And that is the satsaṅg. In satsaṅg, we hear so many lectures, so many words, which make those changes available, that we are able to change. And that is important to understand, that we need to remain on our path. It is important also to understand that it is not that other parts are wrong. But we have one part, not because the Guru is jealous, but because we need to stay, not to dig here and there, and in the end of our life, we will have completely destroyed the land with so many holes. Also, when I talk about fire, and which fire is the true fire and which is the fake fire, when you listen to Guru Gītā, sometimes, if you do not understand, and the symbolical way of Guru Gītā, you will say that is the cult. Cult, even worse than a sect. And because of that, some of our friends were very much in fear, and they were blocking the hearing of Guru Gītā to people who are not disciples. You have such experience, yes? You know what I am talking about? Yes. No, thanks God. And that is why it is always very secret. Yes, they said in the Guru Gītā that it is the secret knowledge. But understand this secret knowledge. I do not know Hindi, Sanskrit, but what I mentioned a few days ago, I try to dig a little to understand a few words and symbols of secret knowledge, and start Guru Gītā with that, that is the secret knowledge. Try to understand in another way. What is under the sea? On the bottom of the ocean. That is the secret of the ocean. But if you have, if you are brave, and if you are able to dive, you have the ability, you have the possibility to dive deep down. You will be able to see that secret. It is no secret that... But secret means only those people who are brave and who are able to go deep in the matter, in the ocean, will be able to see what is on the bottom of the ocean. And when you understand that, when you listen to Guru Gītā and when you say, oh, that is the secret knowledge only for you, my dear, etc., it is the same like what is said here in the West. Do not put pearls before swine. You will not talk about Guru Gītā to that tamas worm, and that, listen, listen... You must listen, and rajas, which fights with you, and no, no... That is right, no, I am right. That is the stupidness. Only those who are worthy to know this, yes, but only those who are able to hear that knowledge will hear that knowledge. And also, yesterday I said about Pārvatī and Śiva. Sitting on the Kailāsh. It means, Kailāsh means the top of our evolution. It means Sahasrāra Chakra. Śiva means the conscience. And Pārvatī means Śakti. You know, conscience is not able to do anything. And you know what Swāmījī said many times, also one great picture. Śiva, consciousness, without Śakti... You are on the street and you are aware, you saw that the brick will fall down on your head. We said in our language, you are like a fly without a head. It is also not. Only when you have Śiva and Śakti are you able to do something. And because of that, Guru Gītā starts that Pārvatī came to Śiva on the Kailāśa. And at the beginning of the Guru Gītā, he sings that Pārvatī comes behind Śiva to Kailāśa and asks, please explain to me, what is the Guru? And in that moment starts Guru Gītā.