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Part 1: The Light of Discipline Śubhaṃ karoti kalyāṇam, ārogyaṃ dhana-sampada, śatrubuddhi vināśāya dīpa jyotiḥ parabrahma. Dīpaṃ sarva-saṃtāpa prabhu dīpa nirañjana prakāśam. Oṃ Namaḥ Śivāya, Oṃ Namaḥ Śivāya, Oṃ Namaḥ Śivāya. Sevai śānti hi asato mā sata gamaya, tamso mā jyotira gamaya, mṛtyur mā amṛtam gamaya. These three mantras are very powerful and important. In this context, I would like to share something. I am very happy to see you all again after three days. I was here yesterday, of course, but that was a different lecture with a full pūjā, bhajans, and many things. It is said that what we think, God will not. Such thoughts always come. If you bring a piece of paper and read something from it, that is not reality. Or rather, it is reality, but it is just that. You will see that the Kākkabaṭīsī is only five pages—or not five pages, but five lines—because that is the entire subject of the Kākkabaṭīsī. When I was in Croatia, Slovakia, and Czechoslovakia—which were communist countries—they became my friends and I was teaching them. They asked, "What is this?" I said, "Indian glories, Indian songs, and the Hindi language." No one can object to a language, but how to teach it? So I taught them. I may have forgotten the melody now, but I was singing like this. The student would say, "No, that's not right," and we would learn it in one minute. The children would say, "What? Come on! 'Ka ka ga ga dum, cha cha ja ja nam.' Say it!" Ka ka ga ga dum, cha cha ja ja nam. Ka ka ga ga dum, cha cha ga ga dum. "Gar jao da bhai"—it went into the brain. So there are many, many ways. Dance is Indian. Through dance, song, and melodies, we learn more than by just sitting with a book and reading again and again. We have one drama, and in that drama, there is one subject. In this subject, we have what? Here, the book is in hand. It is a whole big book. Your principal says you have to learn it by tomorrow or the day after—I give you two days. It comes to you while running, like a drama batata. The drama quickly becomes what I am to me as a Connie batata. This is what is in this book. You will be able to understand the entire subject, and when the book is tested, you will understand it in detail. So, how is your Hindi? Tell me, how is your "Kākā Gāgā"? hame aage kya karunga, cham, cham... Oho, Gagacham, cham, Gagagadam—that is for children. Anyway, very good. I don't want to take too much time. In this way, we are all here—all my bhaktas, my devotees, and many, many friends from everywhere. I was in Nepal two days ago and stayed for three nights and four days. We also have two buses for students up to the eighth class. When I saw how the buses were left, it was completely distressing. Inside—I didn't see the children sitting—they were in the middle, with their legs out, fighting and shouting. The bus driver didn't even look. I saw a nice, new kind of bus with all the windows and the door open; you could not close it again. It was as if you could just throw it somewhere. This is how people are. Therefore, I will say: if any bus is destroyed, the teachers have to pay the money. The principal from my college is sitting here, and I will tell you, if anything is damaged there, your student will have to pay. Number one: this car or bus is not for you to jump on, throw around, or sit on improperly. That is not its purpose. The teachers are responsible—not only the teachers, but also the driver. You have to write: "My dear, first give us the money in advance. We will take the money from you upfront. If nothing is destroyed, we will give the money back. Okay? Yes or no? Can you say yes or no?" Nobody says anything. They say, "But why? Then why are you talking?" Say yes or no... Are you responsible for your room? Your bed? Is everything good? Is your bathroom good? Are you taking water the whole night? Yes. You have to pay. This ashram is an ashram and a trust. "Trust" means we are trusting you to take care of our things. Otherwise, we will take the money. We are paying now, okay? You are coming, and we are giving you food. You are paying for the food, okay, but it is not only the food. We have to keep our bodies very... Now I will tell you: people are sitting where the cows are out there. People are living there. How dirty it is. You can see just now, wherever you shop, how much plastic? Here and there, everybody is throwing soap. As long as I am here, he is very nice all day, that's it. But when I go to the other side—oh my god, dirty. So you have to pay. You have to pay, otherwise we throw the people out, and then we will see. We will not only do one road and finish all jungle. It will be jungle, jungle... Single beads, single beads, right? Yes, single beads, single beads, la-la-la-la-la. So, that is what I want: we have to learn. The principal, the teachers, the helpers—they all have to take responsibility. And who is this for? For the child. We have to get the money first. You cannot... This is for the bus. We will give you your money back, but we are not giving you a bus. You are destroying our bus, yes or no? That is well. So now we are really... my principal is crying already. "Now, from where will I bring the... Money, my teachers, how will..." And this teacher, I am not that. So there are many things. This is not only for the teachers, my dear, but the teacher’s chair. And you know how they throw the chair? Oh my God, I saw it, and one part is broken. So where was it? I... "Oh, yeah, oh, yeah, here it was. One chair was broken. Where was it? I was where... where yogīs are making their little kuṭiyā, and in that kuṭiyā, the chair is broken." So who has broken it? The workers who were constructing. Money, please bring money for a new one. Yes, we have to learn. We have to learn. And if someone is doing... deko abhi jao, jaake—our water. We are making a very, very big water drum. How do you think people are going there? Can I... deko, we have given you the money not only for construction like this, but again, be clean and nice. I know when I was beginning building the Om Ashram, where the yogīs were working, the workers went, and it was very clean and neat. But now yogīs have also become like some Indians. So he said, "Yeah, so we have to learn everything." But my dears, all of you from many countries around the world are very, very humble, very kind, very divine. You are trying really very much, not only for humans but also for animals, and not only for animals but also for the vegetation, the trees, and so on. We have to come again, and we have to learn. Our ashram should not be dirty like that, and not only within our walls but outside our walls. Why is it dirty like this? So we should take two people, and they should clean everything and bring it back every second day. One person to go down and out, because we are here. If you have this masala for eating, you will eat it and throw it away. The cow will come and eat it. You don’t know how many thousands of cows are dying because they eat plastic plates. Why? Because there is a nice samosā or something like namkīns on it. They eat and throw. The cow comes, smells it, and eats. How much? A big amount. How many kilos? A hundred kilos of plastic in the cow, and then she dies. They open it and say, "How much?" Still, I can tell these people. They say, "We have our holy cow, our nice cow," and yet these people... I think it will take many, many ages until there is no more plastic. That’s it. People are like this, and so you can’t imagine. You know, you have seen here a little girl, two and a half years old, from Paris. When she saw some paper, she was running, took it, and put it in the garbage. Yes. A one-and-a-half-year-old girl—or I think she will be two years old next Purnima—anywhere she sees a piece of paper or anything, she runs and takes it. Walking like this, she said, "Her mother, where should we give it to me? No, no..." I will do it because they gave the children the education. And our teachers are here, and they have children. They are eating and throwing it away, and you have our... Swastika, medical, ogre—today they are throwing. So with you, please give us some kind of knowledge from Europe, some books or something, that I can put everywhere, that they tell us, please. I don’t know from where in Europe I can get it. But anywhere—Croatia, Slovenia, Hungary, Austria, Germany—it is said, so it is everywhere. Therefore, I want that my dog... all people, please, if you can... Can that our school and our colleagues with the good buses? And again, we will wind up, and we will take the money from those who are going in the bus. We will be there for the free bus. But who is breaking and banging? That money from there, we will give back. We will take the money from them, which we have taken, and use it to repair the bus, yes. So we have to give knowledge to the children: how to go in the bus, how to sit in the chair. And why do you have one teacher, our driver, and one helper? The helper has to stand there and say, "Hey children, chip chop, yes, principles up." You know what a principle is? A principle is not just a rule, not just knowledge, not just a principle. A diploma... but we don’t want a depot; we want a principle. "Principle" means very clean, very respectful. In every connection, they are a principle. That’s why they have the knowledge and give the height. But we could be... "Wow, look at that there! Whoa, principle me? Hey, is it winning in the college? Can there be hooked on what principle me?" So, I’m sorry, all my dear, you will say, "Swamiji, you are..." angry today. All my bhaktas will say that, but I’m not angry. I’m giving the knowledge because you, my people in Europe and everywhere, gave me this lesson: how to be clean, where to put things, and where not to put them. "I learned very much," and that is a very, very good thing. So, at least in our ashram, we should implement this. Otherwise, it doesn’t matter if you are a man or a woman; by any means we will say, "Please, you can go. We don’t want you." Even if we have some work standing, we don’t want that. You are here, making okay, Premānandjī, yogīs, yes, and yours. So, how will it be then? Bhavatu sarveśamaṅgalam, bhavatu sarveśaṁ śāntiḥ, bhavatu sarveśaṁ pūrṇam, bhavatu lokā samastā sukhino bhavantu. Nāhaṁ kartā, Prabhu deep kartā, Mahāprabhu deep kartā hi kevalam. Oṁ śāntiḥ, śāntiḥ... Which śānti? That is that. Which kind of śānti? Not on the book. On the paper, my name is Shanti. That is not it. The śānti is if you are free from anger, jealousy, etc. Then you are not a śānti. So that’s why. But all my Śāntīs, wherever they are, are very perfect. All Shantis, I am teaching them very much. So these Shāntis are... Otherwise, I say to my disciples, if they make a disturbance, then I say, "Hey, my Shānti, you are an Aśānti." So are you Shānti or Aśānti? So all my disciples are very śānti, not aśānti. This is what I want to say. So our knowledge, our sādhanā to get God, to get Brahmaloka, is not only reading the Bhagavad Gītā or any Gītā or anything. There is nothing... Okay, it’s good. Everybody says what Kṛṣṇa said, what Kṛṣṇa said, or what Bhagavān Rām said. But how much have you done? You are making pūjā in your house. When some people, even the government’s people, go outside, they don’t talk about loving God, and they don’t love God because they want to get an election. Are some other religions' people? They said, "No, we will not discipline. We will do." But our God is our God. First, who is the first? My God. Who is the first? My Prime Minister. And who is above that also? The Rāṣṭrapati. Rāṣṭrapati Vardhana. So Rāṣṭrapati means the father of the nation. Yes? And his wife is the first lady, and they have great respect. So it means that all children, from little children anywhere in our countries, know that the wife of the president is the first lady. And see, they always respect her very much. They will do everything if you ask them. So there are rules—their rules—but our people are not following the rules. So we will do it in the yoga center. So, there are how many people running and sitting? And these, they all have to be disciplined, finished. Look. How are you, Lakṣmaṇjī? Very disciplined, hey? Lakṣmaṇ is aware, and when I’m gone, Lakṣmaṇ has a good time. Okay. Okay. Let it go. It’s Lakṣmaṇ. She is disciplined. Yes. He’s a very disciplined person, yes or no? Yes, yes. And who is disciplined? Discipline is for one who is really truthful and who is doing. So now, about our school, about our college, about our teachers, about our headmaster. Should he be called a headmaster? Not all. They are all principal? It is not the first or second classes. They are not there, but someone is now writing for me, maybe positive or negative—it doesn’t matter. And now our principal is Sir Suresh. So I think, Suresh. Ji, please, you have to... he is a... he is perfect in Hindi, and he learned everything, but of course he also speaks English. So, Hindi and English together. Thank you very much. So, he is our principal. Yes. Part 2: The Heart of Hindustan: Language, Culture, and Education You know, in India and also in Europe, when a professor or principal enters the classroom, people stand up. Yes or no? Yes. But nobody stands up because he is our friend. Okay. My English is very weak; I am a student of Hindi. Your English is not weak; it is very strong. It is called Hindustānī. The word 'Hindustan' is made from three words: Hindu, Hindi, and Hindustan. Three words: Hindi, Hindu, Hindustan. Language, Hindi, is the heart of Hindustan, India. The Hindi language is the heart of Hindustan. And this Hindi language was born from Sanskrit. I want to tell you all that before 1500 A.D., Sanskrit was spoken in India. Before 1500 A.D., that Sanskrit had two forms: Vedic Sanskrit and Laukika Sanskrit. In that Vedic Sanskrit, our Vedas, Purāṇas, Upaniṣads, etc., were created. From today, 1500 years are completed. The greatest writer of that time was Pāṇini, who was the greatest writer of India. He was Pāṇini, who had created difficult Sanskrit. The public of that time was not able to read Sanskrit. He had written such a list of Vedas that the public was not able to read it. So, from that, 800 issues of the entire world's culture were created, in which the Mahābhārata and Rāmāyaṇa were created. That Rāmāyaṇa and Mahābhārata were created for the whole world. If you are a son, you are like Rāma. If you are a wife, you are like Sītā. If you are a brother, you are like Lakṣmaṇa, and you are like Bharata. If you are a disciple, you are like Hanumān. Such an example was presented, and not only Uttar Bharat, but the whole world was led by that Rāmāyaṇa because it was a story of connecting both tradition and family. Such great men wrote in the language of people and mind. When we move forward from that culture, then the Mahābhārata comes. And when Vedavyāsajī wrote the Mahābhārata, then Śrī Kṛṣṇa, a character who leads the whole world through politics, spirituality, and culture, gives a direction and perspective to this world. After that, when we move forward, Vedic Sanskrit, Laukika Sanskrit, and the Pali language come in the form of that language. The Pali language comes after Sanskrit. In that Pali, Sanskrit becomes a little easier. When we move forward from that Pāli, then we come to Prākṛt. And Prakṛt is divided into ten areas. When we move forward from that Prakṛt, then we come to the Apabhraṃśa language. The meaning of Apabhraṃśa in Hindi is "fallen." That is, Sanskrit is the language that, from 1500 A.D. to Apabhraṃśa—i.e., Sanskrit falls on the 500 A.D. of Jesus—i.e., Sanskrit is broken. The language born in the human language, the language that was on the tongue, moved toward a simple language. From that Sanskrit, when we come to Prakṛt, and from Prakṛt we come to Apabhraṃśa, then here we get lost in the branches of Apabhraṃśa, Sindhī, etc. And in the form of that, we develop the stand-up. Sometimes, little English words. Can we do this much? Can we do each word? It was created after the origin of the language... of the... The language is Hindi, which we will call Āṭaṅkī. Āṭaṅkī means those who came to fight, came to loot India. So they crossed the river Sindhu, the river of Sindhu. They crossed the Sindhu River, so they were of Arabic language. So in Arabic, when the river Sindhu was crossed and they went towards India, then in the Arabic language, "Sa" is called "Ha." In Arabic language, the letter 'ś' is pronounced as 'h', and the letter 'dh' is pronounced as 'dh'. So, Sindhu became Hindu. The river Sindhu became Hindu. That is, all the people who lived on this side of the Sindhu river were called Hindus. Muslims, Christians, Buddhists, all of them are Hindus. This is the definition of Hinduism. 1500 years ago in India, when we were talking about Hindi, after the upbringing of Hindi, there was a strong upbringing. In Hindi, it is divided into three forms. With that strong upbringing, our Kharībolī developed. In that Khariboli, Bihari language, Rajasthani, Gujarati, and our Khariboli, in which there were poets like Sūradāsa, Rēdāsa, such poets who worked on devotion. And in India, such a form of devotion was born, which in the coming times was considered to be the golden age. I want to tell you that the Hindi language is such a language that is called the language of God because its writing is Devanagari. Like English has Roman, similarly Hindi’s writing is Devanagari. Devanagari writing, in the Nepalese language, Marathi language, Bangla language, in these languages Devanagari writing is developed. And this writing was developed in Gujarat state. I want to give you one piece of information: in the world, Indonesia is such a country in which pure Hindi is used. Even in India, Hindi is not used properly, but in Indonesia, Hindi is used properly. Today, in the whole world, on the 10th of January, regarding Hindi, World Hindi Day is celebrated. And on 14th September, Hindi is celebrated as Rāj Bhāṣā and Rāṣṭra Bhāṣā in India. I want to give you one piece of information in knowledge. In India, there is a language called Rājbhāṣā, which means the language for office work—the national language and the official language. So Hindi is the official language of India and the national language. Along with that, our mother tongue, Mātṛbhāṣā, Hindi. Along with that, Samparkabhāṣā. Samparkabhāṣā means the contact between you and me, one another, that is called Samparkabhāṣā. Now see, our national language is Hindi, our royal language is Hindi, Mātṛbhāṣā is Hindi. As Mātṛbhāṣā, I have asked many teachers, many professors, many questions. Try to understand. And in that question, I ask, "Who speaks a mother tongue? Why? What is a mother tongue? Who will we call 'mother tongue'?" So many teachers say that the child who is born from his mother and who learns from his mother is called mother tongue. I was born in Jaisalmer, in the Thar Desert of Rajasthan, and my mother tongue is Hindi. This is Virodha language. I was born in Rajasthan, and my mother tongue is Hindi. This is all our environment. Which language do we read the newspaper in? Hindi. Which language do we see the news in? Hindi. So all our environment is mother. India is our mother. And the language spoken around India and in the environment of India is called the mother language. My friends, in India, ten states, especially Hindi, ten states: UP, Bihar, Himachal Pradesh, Delhi, Rajasthan, Haryana, Chhattisgarh, Jharkhand, etc. Ten states in Hindi. The Hindi language is scientific. Its writing is scientific. When we read it, it is science. Hindi language. When I was very young, my grandfather used to teach me these three things: "Kāko kevalo, kāko khajuro, gaga gaurī gāye." He used to teach me these things when I was very young. "Kāko kevalo, kāko khajuro, gaga gaurī gāye." That is why I request everyone to learn the Hindi language, to learn the culture here. Along with that, the identity and love here is about the Hindi language. You call the elder, you call the younger. And there is a difference between 'you' and 'you'. In our Hindi language, the one who is close to the heart, we call him "tum." The one who is a little away from the heart, we will call him "āp." Bābajī, if you are calling me "tum," it means Bābajī loves me a lot. Bābajī, you are calling me "āp." This means Hindi language. And the one who is elder, we will call him "āp." This is Hindi language. Along with this, Om. Thank you very much. Āp sab ko, Bhagavān Dīp Nārāyaṇ Mahāprabhujī, jai. Now, the principal was talking about the language, culture, traditions, etc., also how they were talking, speaking also, and this kind of Hindi, it is about the time of Jesus, something. And also on the river, what they call the Sindhu River, and from there, we know everything. And the Sindhu River, which we call Sindhu, became the Hindu. So that was something like this. But now he is coming to tell something about our school, our college, and how three months have already passed here. Our coming fourth month also then, so many things, our buses and this and that. And so Swamijī was telling how to bring up our school, college, etc. And so many people are helping us to give, not only for the teachers and that’s all, but we have for the bus drivers, cleaners, etc. And many things are being destroyed in the school by the children, so I asked them, and many, many... Many of our bhaktas, our friends from many countries, and I am very thankful for them, for our college, and many, many of our friends have sent some monies, but they are going through the, not through me, not through this, but... Our fellowship, and from this fellowship, they are taking the different Vishwadeep Gurukul, Swami Maheśvara Āśram, or Yoga in Delhi Life Foundation, or the Alagpurījī Siddhapīṭha Paramparā and Devpurījī Āśram Trust, etc. So, we have to bring it all in a different way, but we are really using it only for what we are doing. So, I think the principal would like to say something, and I will translate. So, you will speak, I will translate, and you will speak in Hindi. We have established a school and college in our ashram, in Gurukul, so I am very happy. Those teachers, both the boys and the girls... So from a distance, they cannot get the knowledge and education, so we are trying to bring them close to their college and hospital. So, our stabilization of our school and college we did, and really for the poor people, we give really very little, and many people are giving money, and we need really very much that we can bring them. There is nothing greater than education. And if we can do this for knowledge, and so this for knowledge, if we get this knowledge, education is for the humans, for the culture, for others, and for everything. In Rajasthan, our college is really coming and running best. In sports activities, all Rajasthan is third rank college. And also in sports, in all of India, we are the third state, the third number. My college students are doing very well in their studies and are giving very good results. Out of the top 10 students in the university, the 5th rank is held by our college students. And so, from the college and university, we have really great in their... Top results. The top. Please help. You all should help in college and school. And so, thank you, and we help. We need the help for all. Thank you. And for this now we are very late, but still I would like to give you something. All who did not understand the language, and maybe you said, "Oh, we don’t understand," definitely it’s very good, and so, but we have this: we will translate it and we will send it, so that if you don’t want to read, or this. And so, but now our Pushpa and Mangalmani and all manis and all very good, they are going to sing the bhajan which is from Mahāprabhujī itself. And that he will give some bhajan. I think something about the education of the children or something. I don’t know, but it will be like this. Thank you. Bhajan: Mala gayā karo Gurū ke carṇo meṁ śeṣa nivāyā karo. Gurū nitya datāre īś ke avatāre, Gurū nitya datāre īś ke avatāre, maimā agamāya pāre, vidyā ke bandhāre. Unkī āgyā kā māna paḍāyā karo, Gurū ke carṇo meṁ śeṣa nivāyā karo. Prataḥ jaldī uṭhkar pīto matko praṇām karo, pāṭe pustak liyā sāth sachetā banā āyā karo. Āpne pāṭa shedo na lagāyā karo, vidyā paḍhne meṁ prem lagāyā karo. Gurū ke caraṇo meṁ śīṣa nivāyā karo, indriya saṁyama dhar kar ek sa dhyāna karte raho. Kākā jaisī chitiṣṭhā lagā kare de te karo, sahā pāṭiyose prem dikhāyā karo. Vīrya paḍhne se prem lagāyā karo. Gurū kī charaṇoṁ meṁ śiṣa nivāyā karo. Sadā charkū dhar kar, abhyāsa nitya kartī raho. Śikṣā ho ko yād rakha, āge ko bharate raho. Tumhārā do ko śabda sunāyā karo. Vidyā paḍhane meṁ prema lagāyā karo. Gurū ke caraṇo meṁ śeṣa nivāyā karo. Vidyā hī Bhagavān hai. Vidyā ke ādhīna na raho. Svāmī Dīpā kahe, "Balako, Satya Dharma par aṭhala raho. Prabhu Dīpā kahe, ’Balako, Satya Dharma par aṭhala raho.’ Sata puruṣo kā saṅga kījī, vidyā paḍhane meṁ prema lagāyā karo. Gurū ke carṇo meṁ śiṣya nivāyā karo." Om Bali, Śrī Dīp Nārāyaṇa Bhagavāne Kī Jai, Satguru Deva Kī Jai, Viśvakurā Mahāmaṇḍaleśvara Svāmī Maheśvarānandajī Yogī Rāj Kī Jai, Amārī Sureśajī Principal Sāhabjī Kī Jai.