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O Gurudeśvara, Puruṣākṣara, Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyāna-mūlaṁ Guru-mūrtiḥ, Pūjā-mūlaṁ Guru-padaṁ, Mantra-mūlaṁ Guru-vākyaṁ, Mokṣa-mūlaṁ Guru-kṛpā. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Harade Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī, Devādhi Deva, Deveśvara, Dev Purījī Mahādeva Kīje, Satguru Svāmī Madhvānandajī Bhagavān Kīje, and Alak Purījī Mahādeva Kīje. Good evening, all dear sisters, brothers, Yogīs, yoga practitioners, and teachers, and all great saints and ṛṣis. I bless them and receive their blessings from all around the world. I respect all, and together we shall make our Earth always very beautiful—green, with enough water, fruits, and many other creatures. From my heart, I feel what we should and should not do. Of course, each person has inner feelings about what they want, and this shapes human life on Earth. But finally, we all worship the God who created the whole world. We must think deeply. When I was with my holy Gurujī—sitting, meditating, walking, or traveling—I learned to always be humble towards Gurū Dev. This applies to all gurus, not only in India but throughout the whole world. In this Kali Yuga, "Kali" signifies something not good, a blackness. This is not an external color, but an inner condition of the heart, mind, and thoughts. We are all different inside, and we try very hard to purify ourselves, to turn black into white, but it is not easy. Throughout the day, various things, thoughts, and feelings arise. This is what becomes negative or black. Yet, at times we do good things, and most people around the world are doing good. Wherever I have traveled, I have always seen good, very good people. The negative aspects are not as prevalent as we might think. Therefore, I believe all humans worldwide are fundamentally happy and good. When I sit in meditation, use my mālā, or look outside day and night, I feel there are many, many good humans in the world. The differences lie in language, culture, atmosphere, heat, and cold—these are what we focus on. We Yogīs should come together with other people. Even if they do not practice yoga or know what it is, they are great humans, and we should respect them with folded hands. In the end, we will all be together again, like countless raindrops merging back into the ocean. Daily, we encounter different situations. We gather dust, and we also get clean. This dust is not only material but also mental—of our mind, thoughts, feelings, and interests. This creates a kind of pollution over our body and inner self. We may wash a car beautifully with water and soap, but by the time we reach our destination, it is no longer as clean as when we started. Similarly, throughout the day, our actions and experiences—good, painful, or otherwise—leave an imprint within our heart and mind. It is said that a true Yogī or religious person returns home to family, children, and parents, and a positive change occurs. Consider a president of a European country. When he leaves home, a driver brings the car, and there may be guards and police. They assist him throughout the day. But when he returns home, they stop at the gate. The president says, "Okay, you go, I am going to my house." Inside are his wife and children. He is no longer "the president." His wife does not call him "Mr. President," nor do the children; they call him "father." At that moment, he says, "I am not president; I am for my family only." He feels relaxed and happy, free from the day's hard work. When we come home, we relax. We may wash off physical sweat and dust, but that is not enough. We wish to remove the inner impurities, the dust. We talk with our families, yet each person—wife, husband, child—has different feelings, happiness, and disturbances in their mind. We can clean our body and clothes, but we cannot so easily clean our thoughts. These thoughts are difficult to purify. The family sleeps, each with different feelings, and then dreams come. What will the president dream? Why does his wife dream differently? This is the crucial point. Where do these feelings, good or bad, reside, and for what purpose? We know what is in our mind—the thoughts, the window to dreams—but how do we clean that inner realm, the thoughts within our dreams? Even the president goes to his office, yet he cannot cleanse what he dreamed. It does not matter if one is a president, a lady, a child, or a friend; only you know your dream. How do we clean our thoughts to ensure good dreams? This brings me to what I wish to tell you all. When a Yogī, practitioner, student, or teacher engages in practice, they are still receiving impressions from outside. This leads us to the point of meditation. We cannot simply "give" meditation to a thousand people, or even to one person. There is a technique, a way to say, "Yes, now I can meditate." My experience, particularly in Western countries, is that all our yoga practitioners and disciples there are very, very important and special. When I go to India or when people there listen to my lectures from Europe, there is a day-and-night difference. Which side? Europe or India? I will say 99% of Europeans are learning and appear very peaceful and good—99%! Our Indians... I do not wish to tell them; they may become angry with me. But perhaps only 10% truly listen. The next day, they may not come, returning only after a few days. Of course, if ministers or government officials request it, that is a different matter. In the past, all Indians were very concentrated in meditation, pūjā, and practice morning, afternoon, and evening. But now there is a mixing from one part of the world to another, like different waters blending. Whenever I teach āsanas, prāṇāyāma, yoga nidrā, saṅprakṣālana, concentration, meditation, bhajans, or prayers here, students are very concentrated. That is why in this part of the world, I give so much of what I have, and they receive it. These are the Yogīs. These Yogīs who come are chosen—not by me, but by God. Our destiny chooses because it was ordained from a past life. Now, in this life, they have these deep feelings. It does not matter from which country you come; after death, you may not return to the same country but go somewhere else. Who will come? It is said parents give us birth, but they cannot give the child its destiny. That comes independently, like an arrow shot toward its target. The jīva, the soul, always moves in that direction. For this, one may still lack sufficient good qualities. It is said you stand at a crossroads. One person was going somewhere where four roads met: left, right, and forward. Where should one go? Today we have many techniques, but in a forest, there is nothing. We go where our kismet, within our heart and mind, directs us. The mind may make a choice, but the inner destiny ultimately guides us. Therefore, among everyone who meditates—all great gurus, disciples, and lecturers—perhaps only one to three percent truly learn and grasp it; the rest cannot. Thus, that kind of Guru does not give you mere philosophy. They will not tell you different things but guide you directly and straight. Therefore, Mahāprabhujī said that without Gurudeva, we will not catch it, we will not get it. We engage in many techniques, but whatever you do, you will not cross the ocean of existence (bhava-sindhu) by the water within alone. We need that Guru. Guru Nānak Sāhib said (in the Sikh tradition) that if you wish to cross the ocean, be in the boat—a big boat. The captain is inside; there is only one, and he controls everything. Many people may be laughing, drinking, or doing various things, but they must remain on the boat. If you fall out, other creatures will swallow you. So, remain in that boat. The Gurudeva will bring you to the shore. There are beautiful things there. Thus, meditation you must attain yourself. The destination exists, but we must walk the path and do the work. So, how does one know meditation? Many masters and gurus try very hard to give it to disciples, but still they may not understand. Next time, we will tell more. My dears, all the best, blessings. See you tomorrow. And we’re going to put a little bit of heat on it.