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How are you, everybody? Thank you. Very, very good. This sun is dry, you know, opposite to Śiva, Sūrya. Someone should make a beautiful bhajan. All bhajans are very beautiful, but when we eat something very good, sometimes we like to have a taste of something else—chili or something sweet. So, you saw a bhajan, very good, which we did not listen to all these two months. Bhajans which we did not hear for one year. Who is a good singer? That singer has been known for five years. I will do it. So, who will give the old, old bhajan? How many bhajan books we have from Mahāprabhujī, Holī Gurujī’s, Lālā Nanjī’s, Brahmā Nanjī’s, Premā Nanjī’s, many of them. And if you don’t have them in your language... I don’t know. We are now in the ocean, and we are all fish of the ocean. So, which is the biggest fish that makes us very happy? It comes up, and the water is down. Peace. Yes, how old is it? This whole day was very comfortable. There was a very nice wind, so through your big hall, you had very nice air, so it was more comfortable. Others, our yoga practitioners, they are going to become yoga students. Now, many people say, "I want to become a yoga teacher," but how many people learn yoga in daily life? And then they disappear. I don’t know if they are going somewhere, or they had no time, or had no center. So then, what are you learning to become a teacher for? If you become a Yoga in Daily Life student, you can also be a professor of Yoga in Daily Life, because it’s not only āsana and prāṇāyāma, and sometimes what we say, some meditation. Many people learn meditation now, for many years. They look to the ocean, look to the sun, look to the moon, look to the very distance, the horizon. Sun rising, sun setting. A beautiful park, and also in the farms, different kinds of our... whatever it is, kukuruc for our friends. There are many, many things and beautiful trees full of cherries, many, many fruits, and also the apples. Many apples are gone. The first apple comes, first goes away. They are only eating for some days. But we have some other apples, nearly when it is very cold, when winter is coming. Those we have are still very hard, very good, and we are preserving all these apples, and we have these apples the whole year. We have other varieties which themselves last through the winter; they are still firm even when they go into winter. We are looking at all of this. But when did you meditate yourself, within yourself? Apples, flowers, trees, etc. But we have to go within ourselves. To think about the outside, even with closed eyes, and also with open eyes, we see the same thing. So this is not a real meditation. Meditation is within. But how? And that is, who is really the best? For example, I told yesterday or the day before yesterday about aeroplanes, a pilot, and how a best pilot and a very big aeroplane, where there are nearly 200 people, flies so nicely—that is the pilot. Similarly, that teacher or master, the guru, who will learn, and then the inner self. We have all our instruments inside. Each and every department we have in our body, we don’t know all of it. And, of course, we lost. We don’t know. Many things have been given to us by our many good doctors and professors, and they are still searching for more. And may something one day come. I don’t think it should be. It should not be. But it can be. If someone takes our head out and we clean everything, and we put it on, and we are in the hospital, the doctor cuts it, cleans it, puts it on, and says, "Go home." This is that. So there are two techniques: this is yogic techniques, and the other is doctor’s techniques. In techniques, there are all. We call the professors, more, many, many, many people. Even many we don’t know. What kind of person is doing great work on the Vedic instruments? They sent the aeroplane, going there, sitting there, and coming back again, but there were no humans inside. This is always done by humans, and it is unbelievable for us all. And still there will be more. In the same way, from many, many yogīs and others, many yogīs, those who are, they have more techniques, meditations, within, within itself. It is within-in-out, not the out-in-within. And we all have to be very caring, very careful. Because there are great saints, very great saints, they are also fighting. Yes. They say, "No, this is right." Others say, no, that is right. That’s why there are so many literatures there. One makes good, others make more good, another makes even more good, it is endless. And endless is like that, for example, that we have the Bhagavad Gītā. And in the Bhagavad Gītā, how many chapters? And each letter in the Bhagavad Gītā, no one can change it. Of course, every country has its own language. Many countries, many languages, and there they will learn. They have to learn Sanskrit, Hindi, and then they have to learn this. Language learning, every language is a good language. And we are very happy with our language. But one language, that one language which makes all languages the same. What does it mean? That they bring everyone into the Bhagavad Gītā. And in that Bhagavad Gītā, everyone is getting the knowledge. This knowledge is the same for everyone. But those ancients, they have this all. There are more Vedas, five Vedas. And everyone, they think this is different, this is different. So it is the outer and inner. The outer is in the brain. And inner is in the heart. So with the mental, in the mind, it’s indivisible. It’s a mighty thing, many things. The whole earth and whole ocean, everything is in very little of our brain inside. And then, through the whole sky, we don’t know what is there, and that is in the brain. But who can open our brain? But there are teachers, professors, scientists, they are searching, and now what they say is researching. So research, we are all trying to research, but what is research? So that is re-researching. So research. So risk is already there, but we are trying to see it again. And there is sitting one yogī, and he tells them one science. There is in one village, nearby my birthplace, there was one yogī. But someone told him, "It is a stupid man. Something this, something that." Sometimes he had no dress. Someone gave him a shawl for his body, so he was just walking. As long as it remains on my body, it’s okay. If it falls down, it’s okay. Very cold, no problem, lying down on the sand, or very hot, no problem. Someone gives food, okay? Nobody knows. So what people said, it is a stupid man. We call the puggle, and that one said, "We are all puggle." They are bringing so many fruits, so many cloths, so much money, so many things like cows and buffaloes, and many, many other things, making a house and the house falling. They are heating; they are always doing it. When somebody gave something, fruits and this, okay, he will eat or not eat. He was very old. We don’t know how old he is. Someone said, "My grandfather’s time, there’s his grandfather’s father’s, so many don’t know how old he is, and how many normal people died, we don’t know." So anyhow, he became very old, and something was in his brain, some kind of disease. And not disease like that, but a different kind of disease. And there were worms in his whole head. But he doesn’t care, and these little animals, the little, little bird, what is it, yeah, he takes it and puts it on again. It was winter, cold, so he was sitting in the sun, and he was taking again on it. Everybody said, "This is stupid." So one day, there was a little doctor in the hospital. So one doctor was very spiritual, so he took many instruments, little, and he went to the friend of this man and he said, "Mahārājī, Bābājī, please, can I give you some medicine or something?" He was looking at him. He said, "Really?" He said, "There are some diseased little worms and so." And then he gave him, like this, the head, and his head he took and put it like this. He was completely, not without breath. The doctor was saying, and he said, "That’s all." He said, "Swamijī, I can’t." He said, "No problem, my son." He took his again and put it in, and put his one shawl on it. He stood up and went to another part somewhere. So there was one day he passed away. But what is that science? And what is the other science? Therefore, this science is also very good, and that is also good. Therefore, it is said yoga is in the outer body, but the inner, that is a different yogī, but it’s not so easy, and that is also not easy. We are between. Many people they say, "I don’t want medicine, I will not go to the hospital, I don’t need the doctors," but suddenly, an accident, and we are taking the person with an ambulance to the hospital. And this person says, "Yes, doctor, please. It’s too much pain, please." The moment I give injection, yes, please, yes. So we should not say this is not good and that is not good. Both are good, and both are not good, time to time. So better that we should be neutral. That is very good, yes? So, live life well. So similarly, today in your practice, anuṣṭhāna, and now tomorrow there are some people who will get the good program, and those who are about chakra, chakra understanding, so how to make, how to, how to become. So, we are coming tomorrow at about nine o’clock. You mean Kriya Initiation? Yes, Kriya Initiation, yes. So it will be nine o’clock. So those who are interested in this program, this is a very, very spiritual and very good technique, and tomorrow you can come, but only those who are nearly four years old. At least the last three years, you have practiced. Give up eggs, meat, alcohol, and practice prayers. Become thyself, very clean. Ask your husband or your wife, your parents, and it is not painful and not difficult. It’s very good. This is like inner; it will come, the inner. The chakras, either nābhi, knee in stomach, or anāhata, or sahasrāra. There are three points, and we have this in our yoga book. And also, we have other, only for the humans. What is it? Powerful, yeah. And from that, that knowledge is there inside. But we cannot close or open the key. Everybody can read and read and read, always coming more and more and more, but we can’t go in. That is it, and, of course, it’s only for those who are really doing good, and if so, somebody will learn a little bit. Then they go away, and they are teaching others. Then both of them will be confused, and they will not. So, it’s very important to know whether you want to do it or not. And when you will not do, and you say, "I don’t want to," then, in your life, all is gone. That’s it. But still, many people, many, many did give up. So, for those who want to give, "I cannot do these techniques, and I cannot do... what can I do?" Come to me, then I will tell you blessings, okay? I will keep it in my pocket. Many people come again to me, "Can I practice again?" I will bring the key so that you can begin again. Otherwise, next life. That’s it. So this... and it’s not this discomfort. It’s very beautiful, very good. It is a breath. Prāṇa is very important, and prāṇa comes from the nābhī. Our nābhī is there; it is the whole, whole thing. Nābhī is the seed, and you know, when a seed comes out, at the same time, the roots are going out, so going down and up. Two leaves are coming, and also three or four roots are coming. So similarly is that with humans, that in our, this what we are teaching, and don’t think that I am great and I am a teacher and I will give you. You lost, and they lost. And then someone’s day becomes a little bit negative, talking differently, not good things. It means the same: destroy and others destroy. Therefore, never try to give this teaching. But for long years you were practicing, then that teacher can also teach you. But where is the key while I am living? When I will go, then the key will be somewhere, that key you will learn. But we give practice and work to all karma yogīs. So we can give this to our disciples, that please practice them and give me the message, etc. But no alcohol and no meat, then eggs, yes, that’s it, that is very important. So, and it is practicing you every day once, not two or three times a day. And it is a time where you go best in the evening before you go to sleep, or early morning. You come for your meditation of this technique, and that’s about 25 minutes. So that’s very good. And when you are doing exercise, also it’s half, so thirty minutes. When you go by train, you can close your eyes and mentally practice. Not that you are talking with some other people, and then you do tūṣṇīdaṁ, and they will see what he is doing. Okay, once you can say "Om," but constantly saying "Om," so do it mentally, no problem. If you are ill, you have to go to the hospital. There you can also do mentally. And if you are very ill or something happened, then you should tell Mahāprabhujī, until you come back home. Your techniques are constantly going. Yes, one day, if you may, you cannot do. But the inner technique is constantly going. So this technique is going, going, and going. So this is also what I am telling you: many people are here, and tomorrow those who will come, they are listening. So it means I will not be too long with them, how to bless them, blessings, etc. It’s very important. So this is what we are doing, so that yoga is good, OK, for our physical bodies, and this little bit of relaxing, and this and that. In Western countries, northern countries, and other countries, there are many, many people who are working and learning constantly, practicing constantly. And they follow their guru. That is on the same point, and there are many gurus. Some gurus have many disciples, some gurus have few disciples. And some gurus only have one or two disciples for service. But it does not mean that he is not a great guru. Yes, he is a very great guru. And those who are saying, "Oh, I have many disciples," and this and that, the other guru said it’s not good. And many can all, so how do we understand the guru? For example, this little business, how busy is this tree? Not this village? Yes, village. One mother gave birth to one child, one more. And all friends say, "Oh, that one and that one have got a child. Is it a boy? Is it a girl?" And they are happy. After a few months or days or months, other people also get a child. So in all houses in this city or village, there is every mother and father. Should we say here, only one man and one woman should have children, others not? And when this person dies, his wife and husband, they will die. Then say, no, they are our God. Only this one God. This is not in our yogic science. Every girl or every lady should give the child. The grand of his father also, so they are two. Other houses, there are also two, and all of them are born gurus. Yes, now this child will do good things in life, but in certain places, only some spiritual guru. And in that way, it’s called the guru is living. So our God is a living God, coming from time to time, like Śrīla, Viṣṇu, Śiva, Brahmā, then Rāma, Kṛṣṇa, and then others. But from them, and, and means from that, still they are born. They are getting again. How are they born? Like the sun is rising, but the sun rays are many, many. So we are all the beautiful rays of the sun. And this will continuously go. That is called the living life. The living guru, living disciple. We are going and we are going. And God has given some very very good. We become, we are, we become a child, they grow, they will also again marry and give again the same seeds, seeds, and so we are going. So this is a living, that is a living, and others, okay? We say God, we say God, but where is my God? So this is a difference. Living, you are all, I don’t, I don’t know how long I will live, but then my all disciples, you will continue. That’s it. So this is what we are learning. Some work less, some work more, some have only that work, others not. So some become the spiritual teacher, or guru, and there are many gurus who teach you cycling, cars, airplanes, etc. All who are doing something are a master. So in that way, we should give behind. So there are four differences. The child is born, learning, then working. Then relax, because other children are coming from them. And when parents said, "We are okay, my children, they are okay," then we go. And then we are the guru. So these are the four steps. And great Śaṅkarācārya Jī, Śaṅkarācārya said, when people are about 70 years old, or 80 years old, they are not capable more, to go many places and teach them. Then they go to the forest, or some people go home, or to one village. Śaṅkarācārya said, "If one is ready to become a sannyāsī, then do not go into your house, because everyone’s house is yours." And no house. You are for everywhere. Everyone is my father, and everyone is my mother and father. And their children are my children. So this is very, very important. We have to learn according to that. So this is generation to generation, that is Śaṅkarācārya Jī, and Guru Pūrṇimā is beginning from Śaṅkarācārya, and we will have Guru Śaṅkarācārya, Guru Pūrṇimā, but before there was also, it is coming from Śiva. And so is life like this, my dears. Tomorrow, more.