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Part 1: The Divine Message of the Satguru Hindu Dhāma Samrāṭ Satguru Svāmī Madhavānandjī Bhagavān Kī Jai. Viśvaguru Mahāmaṇḍaleśvara Svāmī Maheśvarānandjī Mahārāj Kī Jai. Parlā parlā ko tāro dhyāna. E sandeśo vālo lāge sa. Satguru Sayāb ko. Amar Lokse Satguru Āyayā, Sudhansam Turandh Jagāyā. Yaha parlīyaha sandeśo sat śayab anadyā. Yāṁ e sandeṣo vālo lāṭa gurūṣāyā bhakko ke kāraṇ yāyā, paramarat ke kāraṇ āyā. Jīvan Mukte Vide Padapāyā, Satguru Sai Aśvar Upalakāyā. Āp āp teranai āyā, āp satjanam janam. Śrī Trīnāṁ Kwan Kī Jai. Śrī Dveśvara Mahādeva Kī Jai. Hindu Dhāma Svāmīnār Sadguru Svāmī Madhavānandjī Bhagavān Kī Jai. Viśvaguru Mahāmaṇḍaleśvara Svāmī Maheśvarānandjī Yogī Rājā Kī Jai. Sadguru Devakī Jai. Kāgana maṇḍala me rāsa rachāī, Rāma surata suhāga na dhyāna lāgāī, Rāma. Kamala kamala kī kila Gaipati Rāma, chah ke lathe che tan śakti Rāma. Kamala kamala kī kila Gaipati Rāma, chah ke lathe che tan śakti Rāma. Gagana maṇḍala merasarcha, tuha pyāka bhava kuñjare Rāma. Haṁsa kira kaḍa dare rāma cha pānī rata pyāvana kartha tappa petana āśrama. Kagana mandala mera saracha suratsu āge na dhyāna laga ne tappata jalade janataye koi sa jalaram janataye koi sa tyave karam. Pālaka kṣaṇa lagavai rāma nita pata yogī śilgavai rāma. Pālaka kṣaṇa lagavai Rāma, nita pata yogī śilgavai Rāma. Yore dayā lūḍat prem pyālo pāyo, yore arṣaṭ tīra tamār guru kā charaṇa. Yore arṣaṭ tīra tamār Gurujī rā charaṇare, mare Gītā vālo gyānī bhaṭṭāyo re. Manī Gītā vālo gyānī śuṇāyo jī, Satgurujī kā mane prem pyālo pāyo jī. Dayālo dat prem pyālo pāyo jī, mare kade manavarī pilāo. Satgurujī samane prem pyālo pāyo jī, dayālo dattā prem pyālo pāyo jī. Asaṅgajugāro sutta maro asilo jī, asaṅg ju karo sutta rohan silo jī. Māra satguru āye jag jo, māre jñānī gursa āye jag jo jī. Satgurujī samane prem pyālo pāyo jī, dayālo tathā prem pyālo pāyo jī. Mane kar manavaripi lao, Mane kar manaripi satgur jisa. Mane prem pyaalo payochi, Dayalo mane prem pyaalo payochi. Aao nahi jaano jag me, Mano nahi jaana mo. Sadguru jī, gyāne māne prem pyālo pāyo jī, dayālo Datta prem pyālo pāyo jī. Māne kare māne varipī lāo ājī, dayālo Datta prem pyālo pāyo re. Kūṭaṁ bhaka pīlo thāro, sabh jag jhuḍhārī, aur māre sāth Gurū sāñchī saṁchāya jī. Māre gyāne Gurū sārī saṁchāya jī. Satgurūjī kā manne prem pyālo pāyo jī, Tāyālo tata prem pyālo pāyo jī. Satgurūjī kā manne prem pyālo pāyo jī, Taurūsa tata prem pyālo pāyo jī. Manne kare manne varipilā, Manne kare manne śiṣa manne. Prem pyālo pāyo tāyālo mane, Prem pyālo pāyo jī. Viśwa Gurujī pūrā miliyā jī. Koī rāj māne jas gāyo jī, koī rāj māne jas gāyo jī. Sāthgurjī samane prem pyālo pāyo jī, dayālo dātā prem pyālo pāyo jī. Mane karma navarī, mane karma. Sāthgurjī samane prem pyālo pāyo jī. Gayālo bane prem pyālo pāyo, sāthgurjī samane prem pyālo pāyo jī. Gurū samane prem pyālo pāyo. Satgurudeva kī jai. Āj kī ānanda kī jai. Om bārī siddhi Rām bhagavāne kī jai. Kabhī Rām baṅke, kabhī Śyām baṅke, cale ānā. Prabhū jī cale ānā. Kabhī Rām baṅke, kabhī Śyām baṅke, cale ānā. Prabhūjī cale ānā. Oh! You have come in the form of a Messiah. You have come with your pride, with your hands in your hands. You have come with your pride, with your hands in your hands. Kabhī Rām Baṅke, Kabhī Śyām Baṅke, Kabhī Rām Baṅke, Kabhī Śyām Baṅke, Kabhī Śyām Baṅke, Kabhī Rām Baṅke, Kabhī Śyām Baṅke, Kabhī Śyām... Baṅke, Kabhī Rām Baṅke, Kabhī Śyām Baṅke, Kabhī Śyām... Baṅke, Kabhī Śyām Chalāyān. O Tum Gaṇeśī Rūpme Ānā, O Tum Gaṇeśī Rūpme Ānā. Rediśat, Rediśat Chalāyān, Rediśat Chalāyān, Chalāyān. Kabīram Īśiditna Bhagavān Kī Jaya. Thank you for watching. Ārā Bālā Devī kī pratimā bacchā bacchā ramahe, candana hai is deś kī māṭī. Tapo bhūmi ārā grāmahe, hara bālā devī kī pratimā bacchā bacchā ramahe. Hara śarīra mandira sāpāvan, hara mānava upakārī he. Cāha siṅgh bhaṅgāī kilone kāya jahāmā piyārīye. Chah savera śaṅkh bajatā lorī gātī śāmāhe. Ara Bala Devī kī pratimā, bachcha bachcha rāmaye. Candana hai is deś kī māṭhī, tapu bhūmi harā grāmaye. Ara Bala Devī kī pratimā, bachcha bachcha rāmaye. Cā karma sev gayā badal te. Śrama-niṣṭa kalyāṇī he, tyā gora tappa kī kathāre gāīta kāviki vāṇī he. Kāṭa-kāviki vāṇīhe jñāna-yahāka-gaṅgā-jalasā niramalaih avirāmahe, ara bāladevīkī pratimā baccā baccā rāmahe. Iske senik samara-bhūmi meṁ gāyā karte gītāye, jahāṁ ke to mehal ke nīce kelā karatī sitāye. Jīvan kā ādarśa jahā pada ho, jīvan kā ādarśa jahā par parameśvar kā dhāma ho, aur balādevī kī pratimā baccha baccha rāmahe. Baccha baccha rāmahe, baccha baccha rāmahe, baccha baccha rāmahe. Oṁ bali siddhiṁ naraṁ bhagavān kī jaya. Sushitveśwa Mahādeva Kī Jai, Inodam Samrāt Satguru Madhavānanjī Bhagavān Kī Jai. Viśvaguru Mahāmaṇḍaleśvara Svāmī Maheśvarānjī Yogirāj Kī Jai. Bhārat Mātā Kī Jai, Jai Hind, Satguru Deva Kī Jai. Satguru vachana nibhāvo pyāre, Satguru vachana nibhāye utta prabhāte dhyāna dhāraṇā kuru uccāraṇa nitya līna re. Prabhate dhyāna dhyāna uccāraṇa citta līnā re, akṣaya ānanda pāyoṅga pyāre, jīvana saphala banānā re. Akṣaya ānanda pāyoṅga pyāre, jīvana saphala banānā re. Satguru vacana nibhāvo pyāre, Satguru vacana nibhānā re. Satguru vacana nibhāvo pyāre, Satguru vacana nibhānā re. Chāga tu īn avasāra chāga vṛt kyu sāmai gāmānā re, kām, krodh, aur lobha, moha ko sab ko dhūra hathānō re. Kāma, krodha, dhūra hathānāre. Sat-gur-vachana-nibhāvo-pyāre, Chand, Sur, Jor, Pingla, Ātmā Prakāśa Hove Kathā Mahī Satya Svarūpa Samāna vādī bhāg se sāthgurū miliyā, din din prem badānā re. Nūgra nārā nahī̃ jānasakegā, samajēsō sukha pāṇā kē nūgra nārā nahī̃ jānasakegā, samajēsō sukha pāṇā re sat-gurū-bacana-nibhāvō pāyāre, kyānī gurū-bacana-nibhāna re. Śrī Pūjā Bhagavān Rūpa Nārāyaṇa, sab mista samāna re, bhakti kā vardhān diravā ham parnagar khānā re, bhakti kā vardān dhirāvo ham parnagrā rakhanā re. Śrīmādhavakṛṣṇa Gurudeva, dayā karo sevadān dhirānā re, Pukkarāj Dārjī guṇa gāve, merī lāj rakhanā re. Sattu guru vachan nī vahana, pyāre kyānī guru vachananī bhānāre. Sattu guru vachananī bhava, pyāre oh gyānī guru vachananī bhānāre. Kyānī guru vachananī bhānāre. Oṁ bali siddhit naram bhagwane kī je. Śrī siddhi viśwa mā dev kī je. Hindu Rāmaswāmī Murād, Satguru Swāmī Madhavānanjī Bhagwānī kī Jai. Vishwaguru Mahāmdaleśwar Swāmī Maheśwaranjī Yogirāj kī Jai, Satyasanātan Dharm kī Jai. Oṁ Bali Śrī Nāraṁ Bhagwānī Kī Jai, Pukāraj Jītājī Mahārāj Kī Jai. Manare Āratī Sañjo Śrī Pūjā Dīpanī Rañjanakī, Manare Āratī Sañjo Śrī Pūjā Dīpanī Rañjanakī, Manare Āratī Sañjo Śrī Pūjā Dīpanī Rañjanakī, Śrī Pānī Rañjanakī Merā Śabadukā Bañjanakī. Mannareyarati sanjo siri pujari paniranjanaki tayalo seva-sura-gunaki. I am the one who is the one who is... the. Parikīrpā sabhā kī bole, bhagavān re, sāce man se dhyān lagāve, mithhe avidyā man kī. Dayālu mite, avidhyamān kī nām, āpko sarva sukha dātā. Tātā āratī panirañjan kī, erasatī panirañjan kī, erasatī āratī panirañjan kī. Ārati bhagavānati panirañjana kī śrī-pūjā-bhagavadāyālu dātālāja rakobhaktaṃ kī śrī-pūjā-dīpadāyālu dātālāja rakobhaktaṃ kī apabhinā ekabhinā āśā karu, ap kiski bolo āśīpa nirandhyanaki. Uka rāja dār jīvaṇ niśya se, uka rāja dār jīvaṇ niśya manśe. Māla chape darśan ki dayālo, māla chape darśan re ārati sanjo. Śrī pūjā dī paṇirāj, man re āratī sañjo. Bhagavān dī paṇirāj anaki Siddhi Pani Rañjaya. Śabada kā bhañjana Siddhi Pani Rañjaya. Siddhi Pani Rañjaya.... Siddhi Pāṇi Rañjaya, Siddhi Pāṇi Rañjaya,... Siddhi Pāṇi Rañjaya. Satyāsana Tandharam Kī Jai, Mātāpitā Gurudev Kī Jai. Bhai and Mohan Bhai and everybody, very good. Thank you. Bhajan is one of the best, but again, we are coming. We’ve made a saṅkalpa, and we made our saṅkalpa for this situation in the whole world. And from ourselves, from our own feelings, we shall give to all to get peace, harmony, and health. Many people, thousands of temples, in many thousands of temples where people couldn’t go in because it is said we should all stay at home and make the prayer, pūjā, worship in our home. But it means when we will make sādhanā, praṇām, then if we have that feeling that really we are doing this, then it means that in our house, that temple is appearing in us. And that when we make pūjā, definitely we see our temple, our āśram, our altar, all others. So if we are thinking, "Now I have to go to the temple," then we go to the temple for only a few minutes, or one hour, or one and a half hours. And again, we are our house. So then, what is that? So we are making our temple open 24 hours. And that 24-hour filling, then it means that we are becoming one with God. Now, many have different kinds of gods, different kinds of religions, but it has to have that feeling. Otherwise, you know, people go to the temple at the time of examinations from the schools, colleges, universities, and when the exhibition... Time comes, then what? We go to the temple, a guru dev jayan pranam, or a bhagwan rām, a bhagwan hanumanjī, a bhagwan kṛṣṇa, or others, jījas, buddhas, etc. Now we go there to the temple from the home and all the times. What we are doing, we don’t say, "Blessings, I will surrender, I work for you, I am all for you, etc. I brought you the flowers, please accept the flowers, etc." No, from the home they said, these people, students and so on. They are teetering and going, searing, searing. And what? Coming close. Please, God, please, I pray to you, please help me. So God said, "Still you did not come to me, you did not make a praṇām, you did not give the humble feelings, but you are saying, ’Please give me, please do.’ Why should God do like this?" And there they are losing, because it’s like this, you know? Now the people... Many people, I think mostly in India, and in India when some very good or some respected persons, like a prime minister or ministers, presidents, or some good persons, and what we do, we make a photo, you will see all. And what they are doing with the photo? So, they said, "Please, can I make a photo with you?" They said, "Okay." But what they are doing? If they went to the good persons, and a person is standing there, and this person... Who is getting the picture? What does the person for whom you are there? You are there, but you are looking there for photos like this, yes? How are they standing up to show me, yeah? So he says, "Standing there near me, yeah." And now, no, no, I stand up, yes. And now you make a photo. Like this. Now how? No, no,... More down and look like there, yes. And when our minister, prime minister, or somebody is doing, he will not look to you; he will remain in this position, and I will look that side. So, where are you? Thank you. So, that is, one goes to the temple and says, "Immediately bow down, please. I want to have some work for me. My son will be good. My husband will be healthy. My wife is very good. Oh God, my little mouse in my house." That is like this, but where are you? Praying to God, and there are some people, for example, I’m in many countries, and when we go to the church, in the church we go there, and people really, they kneel down with the knees, and they look like this, or they will make like this. And they said, "I pray to my Lord, please bless me. I pray to thee for this work of mine." And looking there to the altar, to Jesus or the Holy Mary or different things, but they surrendered that completely. But you are making a photo like this, or you are coming directly and you look at the picture, and then only you are touching the holy feet. But not as no donation, nothing. So, what does it mean? What is that? And therefore, if you go to the ashram, you go to the temple, you go to this and that. But for example, there is a call, the guru, guru, from the, what you call the guru, Punjabis, guru dvārā. Guru dvārā. And you see that in the Punjab and in this, they have the holy book. Everyone has a holy book. But for them, the Punjabis and this, they call for them is their guru. And everywhere in the whole world, very beautiful form, guru, guru, guru ashram. So Guru Dvāra. Now we are in the ashram here, Guru Dvāra. Dvāra means the shelter. It is like our house. And there I am to our Guru. And in the Guru, that which they have now, holy book only. And this holy book is called Guru Granthā. Granthā is that which is written and gave this holy book. And therefore, it is said, "Now there will be no further guru, but this book will be the guru." And this always be on our head or our heart, and the highest thing is the holy book there, and who is sitting there and reading always. Sitting, and the Guru Granth book is high, and they are reading with like this, not that we don’t split something from our mouth, and so with the cloth like this, number one, then the respect, the respect that... Still, they have the Punjab’s Punjabis, and no one can enter the guru dvāra in the āśrama without a turban or cloth on the head. So they have their turban, or they will take one cloth like this. Everybody, the ladies, they are like this, yeah. They will, they desire like this. Because they respect, and someone who is not like this, Hindus, they can go like this, yeah. Yes, yeah, I was sitting there, so I’m there, why not? This is also respected, okay? I can be here like that, yes, but it means that we should not go. So, naked head is not a respect, and so, in the Punjabis, they have five... what? They have five... when you don’t know, don’t talk. And so they have five symbols, and this symbol also you, sannyāsī, you must have. And every, but now, this, our sannyāsīs, which are the Hindus, sanāsana dharmas, akhāḍas, pakhāḍas, takhāḍas, they do what they want. They are also lost, these words of respect. So, these are the five symbols, and as Punjabis, they were very strong, and they are protecting the religion. Then, they protect everyone who comes to the gurudwara. They will... Respect them, but there’s one person who will give some cloth that you should have on the head. They will give you prasāda, very nice prasāda, halvā. So many people go there because it’s a halvā coming, yes, but a prasāda. And you know that there’s A golden guru dhwara in Punjab, and there is a bit of water, so it goes till our knees. We have to go through the water. It means that we should go without shoes inside and clean your feet. There are people, good people, high quality, and I mean professors, doctors, the ministers. Many don’t have anybody at the guru dvāra. There’s no one who said, "I am the highest, I am the same place," so they have to put. They take their shoes out, but what happens then? There are people standing, and they have a very nice cloth, and they take these shoes and they clean them very nicely, and they will put them in the place. When people go back out from the Gurudwara, from there, they will come and put your shoes like this. Yes. And second, when we go through the water, there are other people standing, about 20-30 people. Because there are so many thousands of people going to the Gurudwara in the Golden Temple, and there, when they come out with the water, they have a towel and they will clean and dry their legs and their feet. And then, those who have no cap or turban, they will give them a cloth. Then they can go, and nobody will sit on the chair. Even the prime minister goes, no. Only Guru Grantha, the holy book, is there, and who is reading, that one is there. The rest all have to sit there. Now, in Europe and some other countries, all the people cannot sit in the divan. So, we are asking very much. So, somewhere out there, you can have some bench that you are, otherwise, you should sit. That is a respect to the guru, and that is a guru grant. So, Guru who read wrote this, finally, who? Nānak Dās. So, Guru Gaṇak Rāj Jī have in that holy book, and finally, then he said, "Guru Granth ko jāniye." Understand that Guru is that holy book. That is now Guru. "Guru Granth ko jāniye." Guru Granth, Guru Granth. Ko janiye pragyat gura ki de, so this is a holy book, is a guru, and respect that. This is the guru. So Guru Granth ko janiye, Guru Granth does, and those who have respect and understand and have real feelings, then you will see that Guru Granth in your heart is. That is in the Guru Grantha, really. And every person, those who are in the Sikh Samāj, it doesn’t matter man or woman, before sunrise, they will wake up, they will go to the bathroom, wash their hands, and they will go, and wherever they have a little or big at home, there they will go, and Guru Granthā they will read. The wife, she will go, read, and come. The husband will come, then it doesn’t matter if you do together or anybody. Part 2: The Guru's Oneness and the Path of Bhakti To go to the Guru and surrender is an act of great, great respect. It is not about saying, "My Gurujī is good," or "My Gurujī is this or that," or even, "I am a great man, but I am coming to my Gurujī." So, is Mahārāj Bābājī? There is no Bābājī; there is the Guru Granth Sāhib. For the Punjabi, it is Guru, Guru... Him? No one will let him? Yes, they will. They go to their house, or they go to the Guru, Guru, Guru. They must have that respect. It doesn’t matter if somebody speaks ill, or even if someone had wanted to kill you—even the cow. No, no. Nothing. Of course, they will take the chicken. That doesn’t work, sorry. But in this way, there are two paths. I was once in a paṇ in Mumbai only. Gurujī sent me somewhere when I was just a young boy. That Gurujī had people who gave him a donation every year. I was there, and I was a book in his house. I wanted to go, and I took the money and took a taxi. The taxi took me a little way and then turned in another direction. They have their kind of ceremonies, but I don’t know who wants to kill for humans or something. Just leave it. Now I know it was going directly to one street, and everybody was happy. They said, "You brought it, but what I can’t give back, I can’t do." So they got out, and before that they said, "I run so quickly back, you can’t imagine." Like a mouse. And suddenly the next taxi was there, a Punjabi driver, and I said, "Please bring..." He said, "I told him." He said, "Sit down in my car. No one will touch you. I am the Punjabi. Chalo, come with me." I was so... otherwise it was a sad day for me. So there are two things. Either you can run to the police station, yes, at the police, or to that Punjabi. The rest, I can’t see that anybody can save you very much. That is how it is. They are known as warriors, and they have five symbols. One symbol is that the hair should not be cut. This hair should be all kept, and this is a symbol. And in the hair must be a knife here. Then one is the turban. Then they should have rings. And the rings, not only one. They had rings from here till here. They were fighting with swords, and on their hand were these metal rings, a hairy heart. Second, they have one inner garment, what you call them, an undergarment, till here, till here. This is very special for them to fight, to run and such. So this is also that. And then Kangā—the comb—so they have also the combs for when you need to prepare and tie it. This is theirs. The five symbols: hair, the comb, the kirpān (dagger), the kara (iron bracelet), and the kachherā (undergarment). We are the special ones that are Punjabis, and they will really... they will not kill you, they will not. They will respect everyone, ladies or men. That you should know. Of course, there are different things, like alcohol and this. And there is something, that is why to buy. But I tell you, that is a guru. So that’s the whole. Now, what is happening in the aeroplane? They had their knife, and they said, "No, I will not take it out in the aeroplane." Security said, "Dope." So they have permission, yes, and also in the army and everywhere, they have the turban. And you people, the Indians, they are Hindus. They don’t want even a little of this one. And also, they don’t want any turban lost. That way, one should not lose. And they say, "No, it was there, and we need not." And that way we lost the religion. That’s lost with respect. And after, when you go to your examination, and then after, when you are given, you don’t go to the temple. To God, you go to home, and then go, and I have done it. I don’t know how it will be. I go to dance. I do this. Bhagavān says, "Okay, I will change your paper inside, don’t worry." Yes, so these people are lost. So, how do you know? That’s it. Therefore, Guru, we have to have that. And you are not taking the Guru for something of attachment. No, it is all equal, wedding sitting. And if you said, "No, this is one of the best." Now you will say, "Agni Devī," all the time. Cooking and that for half an hour or two hours, you will be, or don’t know what to do. And now the little Puṣpā, you know, from this baby, and she always says, and so when I say, "Agni Devī, Agni Devī," she doesn’t hear, and I make like this. And she said, "Oh, Pushpa Bhājīt Swāmījī’s colleague, she is there, really respectfully. She is doing very hard work." She is working in the machine there, also in laundries and chai, and preparing food for people working. Many, many things you can’t... she is completely, similarly, like our Umāpurī. Very hard for Umāpurī, and she had a problem with her hand and legs. But she doesn’t want to show that she’s in pain, and she takes my two bags, one bag here and her bag here, and that for him. But I said, "No, let me take it," and Umāpurī is angry. She said, "No, give it to me," and I get too much, but that is a... Bhakta, that is a Bhakta. And Umāpurī Mānsā Devī, she had, really, she had a problem with her knee and her ankle joints and so on. And all, very, bhaktas, every... nobody is like this, you know? The people were taking a lot of luggage and my luggage, arts, and my one bag hang. I was, as you know, in the Alagpurījīs, and then I want to go with the horse. And now my bag and these things, where is Swāmījī, this and where is Swāmījī, this. And the horse is going quickly. But Harṣā Devī, she took so many things and she ran, she went really up and down and up, and she came to Badrināth already. That is bhakti. That is, "Yes, I want to do." I have all my bhaktas like this. All my bhaktas are like this. And those who are not, I don’t ask them that. Please carry this and carry this, no. But in that way also, big problem, big problems, they spoiled me. So, no, don’t do. I will take. Do with it. And now, everything that there are two things which I am really. And so I must tell you something. It’s a bhaktā’s. For a bhakta, I can tell anything. Yes. And Bhaktal will tell me also anything. But sometimes it’s spoiling, and that spoiling is not so good. Ashamed. Then I was ashamed. Now I will tell you. I didn’t tell all, but I tell you today this. Well, finally there was the last aeroplane from Wellington, Auckland, New Zealand. And we took our five other money. We had a worldwide that is still there. And we fly to Singapore. Mañjādevī begins to pack everything. And you know, she’s very exact, and so, Umbapurī, she said, "I should sleep." Of course, I cannot sleep till 10 o’clock. We had 10 o’clock satsaṅg, then we came to the hotel, and then we were booking and this, and we have to be at the airport at 4 o’clock, and at 11 o’clock in the airplane, and then so many people will be, oh my God, there will be a long queue. I said, "Don’t be nervous," and she said, "No, no, you sleep, don’t." I said, "Okay, okay." We made everything. She was making very nicely because my luggage came to Mumbai and her luggage went to... Vienna and PA and the parish and pastor’s mother will go to the Czech Republic. So, exactly, Mañchādevī said, "This is yours, and that’s your money, and these are your things, and this and that’s your one suitcase, and this, like this, and where is this?" And she had bought, and she can’t walk. She had a problem with her knee. But anyhow, this is good. This is a lecture. This is something to learn something. It has. So we were at the airport, and we had about three or four hours, so we went to the lounge, and then a second lounge and base, and then we went there. They said, "Okay, now." Nearly all three people had tears: Pushpa, Pushpa, and the parish. They are both mother and daughter, and after, when—I turned to my direction, the other side, and Pushpa was that little girl. She was crying so much, "I will go to meet Swāmījī." Swāmījī said, "I will come, don’t worry." And Mānasādevī also, Mānasādevī is getting in the aeroplane, which is with... Austria, and she’s getting to Prague other aeroplane, so I went to my inside. I thought it will be aeroplane full and like big, very nice, and how many people say when all the in the friend? This aeroplane, there’s a first-class, business class, and Mānasā Devī, she goes to her, and they have the other side. We are rather the other way, and when they want to check, there are two passports. One passport is little Pushpa. She’s from Australia. She was born in Australia. And no, she was born, I think, in Dubai. And her mother, her father is also from Czechoslovakia, Australia. So from there, they got a visa and a passport. Pushpa and Santosh have passports from Czech, and on the border, they wanted to get in. They said, "No, this is a girl from Australia, and you have there." She said, "But is it my daughter?" He said, "No, it is your daughter, but various other, some kind of..." So it was a big problem. But then somehow, he called her mother, grandmother, the mother-in-law in Australia, and then they came. Okay. But still, not finished. This is what we call the drama. That is a drama, my God. Now, I was... I was said, "I hope I will." My passport is here. I was then, otherwise, our Roombapuri or our Mānasā Devī, they are taking all my care. And now I am telling you, my needle in them, okay then. I was sitting in an aeroplane, and the hosts came, and they are very nice people. This one lady, a girl, came and said, "Swāmījī, this is a form you have to fill out." I said, "Okay." But she said, "Swāmījī, don’t worry, I will fill it for you." I said, "Okay, yes." I was sleeping. I was eating a little, and so I said, "I hope my luggage will be there. How will I carry it at the airport in Mumbai?" But there was police security there, and there were many things, but still, now this lady or this... The hostel from the aeroplane. She said, "Gurujī, please write your telephone number in India, because this was for this." About this crown, Corona. I said, "Yes, I have mine." So she said, "Tell me the number." I said, I don’t know, but you know your number. I said, "I have an Austrian number and this, and I have an Indian number, but I don’t know, and I’m looking, and again not." And I think she gave up. She thought, "This Swāmī is not normal, really." She said, I said, "I will do," and then after, at last, what should I do? I look everywhere here and this, I cannot write the Vienna number, then I wrote a number. Yes, my number is this. Yes. Plus 9, 1. Then 9, 2, 2. And 1, 2, 9, 5. 1, 2, 5. Okay. Because I know by heart the number of the Agni. They don’t know which Agni is the number one, or why. And they saw my form, and they said, "Okay, number sir, go hurry home." So that means, so that I said, "I must be certain things must have on my paper or here, and not in the only in this." So, so it was a life like that, but when I came down, nobody was there. I got out, but I had my problem in my foot, so I had a wheelchair. And so, in the wheelchair, they were taking me here and there. So one man came and said, "Sir, please, are you okay?" I said, "Yes, I’m okay." And then they have this machine to show here. And I said, "What will he do now?" So, but he said, "Okay, Swāmījī, you can go. You have no fever, not hot." And then another go, and there’s one girl sitting there, and you sit down. I will check every one of your papers, and I’m sitting, and after two hours, she’s coming, and she said, "I will go there." So I said, "Don’t go." This lady said, "I will check your paper properly, and I will go there, and you sit down." I said, "Check my form here and sit down there, and give it to me. I’m going." She said, "No." I said, "Yes, sit down." And other police came. He said, "Yes, give it to Swāmījī. Why are you? Hey, girl, you don’t know how to work. Work out." Oh God. Then I said, Mahāprabhujī, how did it come? Then, of course, came the guard, the police guard came, and one of the friends, who was a student from our school here, our hostel. Hostel also? No, no, only school. Because he was from the Bhāgavata. He is from Bhagavata, and he is an officer there. Yeah, so it was. And then, of course, Narendra was this. So, more or less, this is a story, but this story is not like this story. It is that how one should always be more alert for yourself. Then I was so angry at Mānasā Devī; she didn’t give me the telephone number. And Umāpurī also may be. Umāpurī is also good, Maṅsā Devī is very good, all are very good. But it is like this: we have to have certain things ready if we go somewhere. And my bhaktas, they are so humble. Yoga in Daily Life bhaktas are around the whole world. And I can tell you that they are a rare organization of the yogas, only a few that have many, many years at the same time. Like Vivekānanda, Yogānanda, Śivānandajī, Mummai, Hansaman, and there are a few. And there is also our Yoga in Daily Life. And so there are now the good people. Everybody said, "Oh, you are from Yoga in Daily Life." So, that is very important because don’t think that Swāmījī is mine. Then it’s coming sometime like this. This will go like this. Yes? So Holī Gurujī also was, for example, in Jodhpur. I was very young. I had only half a short trouser till here, and it’s here. And going with Gurujī, he’s begging like this. And on the way, on the street, one man was sitting and washing, cleaning the shoes, and repairing them. And Gurujī showed, and Gurujī sat there with this person and said, "How are you?" Because Gurujī knew this person. And others said, "Gurujī, you are sitting with this person from here, from the shoes." And Gurujī said, "Why not? Where are your shoes?" Gurujī said to the other person. "You are also in the shoes. Sit down here, come." So, Gurujī, and then Gurujī was going with—we were meeting with the Mahārājā of Georgepur, Rājmātājī, and they invited me, and Gurujī is there. So, Gurujī was there. So Gurujī was strict, humble, kind, and like this. But if someone said, "This is mine, and that is his," Gurujī would say, "Okay, that’s it." So, Bhakta, Bhakta is only one. We, our body is one, but you don’t know how many things we have in our body. How many bones do we have? How many bones? I don’t know. When we were born, we had complete bones. But when we die, about 90 years or 100 years or many, many, they are lost inside somewhere. Bold and decent. Yes, tell the doctors. Some doctor told me, I don’t know, and how many nerves we have. When we are born, God gave us exactly the perfect nerves. And many times our nerves were broken, or this and that. We have not given a complete list. How many muscles? How many organs? Many, many things, but all is mine. When there is a little pain here, a little pain, the whole body is concentrating there. And so is that all bhaktas, all disciples, all gurus, all saints, they should be like in oneness. That’s why, right? Arrow, my God, it was arrow. So, in that way, that is why the guru is very strict, the guru is very humble, and the disciples are like this. And now you see, all our bhaktas, they are much better than me. They are much better than me. They spoiled me, but I am still there, okay? Everywhere. And we are here, all sitting. Why? Because we became one, so one body but many organs, many cells, many eyes. How many eyes do we have? Three at least, yes, everything. And my, therefore, bhakti. Bhakti is a very, very, therefore, it is it: guru caraṇome yad sat tirat. Voh Veda Purāṇameṁ gāte haiṁ, ye Gurū Caraṇomeṁ adśat tīratha. In the holy feet of the Gurudev is all thousands and thousands of the, what we call, the holy pilgrim places or the holy places. Gurū Caraṇomeṁ adśat tīratha ho, Veda Purāṇa meṁ gāte hai. Guru charan mein adh sattirat hai, ho Veda Purāṇa mein gāte hai. O vaha uthachi kya su āte? Gyānate vaha uthachi kya su āte? Vaha gyān Gaṅgā mein na āte. Vaha anupavavani āte, vaha satya viveka batāte. Satguru Swami Madhavān Jī, Bhagavān Kī Jai. Vishwaguru Mahāmaṇḍaleśwar Swami Maheśwar Jī, Yogī Rāj Kī Jai. Satyasanātan Dharm Kī Jai.