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Gurudev Kī Jai, Satya Sanātana Dharma Kī Jai. Good evening to all our dear sisters and brothers around the whole world, to Yoga in Daily Life, to all gurus, all yoga teachers, yoga students, and to all religions. I greet you all: Om Namoḥ Nārāyaṇa. Whether one is a yoga practitioner or not, there are many, many people around the whole world on different kinds of paths, and they are doing good. I respect them very much. Now the time has come—the day of the Guru. We know the saying: "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvaraḥ. Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara." Brahmā, Śiva, Viṣṇu—all together. It is said that Brahmā, Viṣṇu, and Maheśvara are also Guru, but it is said that the Guru is above that. "Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt, Sākṣāt Para Brahma." Guru Dev is Par Sākṣī. Sākṣī means real. "Tasme Śrī Gurave namaḥ." Therefore, we receive blessings from that Guru. Even Brahmā, Viṣṇu, and Śiva bow down to that Guru, to God, to Śiva, to Viṣṇu, to the Guru. I would like to explain a little why that Guru is the highest. But, my dears, it is not like this. How is the Guru? We are not that. We are behind the disciples; we are trying to walk the path towards the Guru. The word "Guru" can mean a teacher. There are many aspects. Anyone who gives us a path or some knowledge is a guru. If someone teaches us cycling, that is our guru. Learning to drive a car, that teacher is a guru. All teachers in schools, colleges, universities—they give us knowledge, so that knowledge is a guru. In that way, everyone can be a guru because we may give someone a path. It is said the first mother is the guru. The father is the guru, and our teachers are our gurus. Then comes the Satguru. That Satguru is not an easy concept. We cannot simply say, "Now I am a Satguru." A Satguru will not say, "I am the Satguru." The day a Satguru says that, it means he does not know. We may call someone Satguru, but that Satguru does not proclaim it. They speak, and the name is received. Many things teach us; any teacher is our guru. We say student, student’s teacher—we can say teacher or guru. This is language. All teachers in school are known as gurus. If a female is teaching us something, then she is also our guru, for the guru is not only male; it can also be female. A great saint of God once said that whenever he sees something, even a snake is his guru. What gives us something? Our God, or a dog, can also be our guru. Not the body, but from their actions. You know, many times a person walking a dog falls down and cannot get up. The dog runs back home and returns with help because its master has fallen. The dog will show us, and we will help. Many animals follow us. All that embodies a quality of the guru. It is the knowledge that is given to us. Similarly, there is spirituality in humans. We are the gods, and after that, God is coming. Finally, it is the Guru. But not a guru in the ordinary sense we talk about. Of course, many think, "I am the guru." We may say yes, but it is not easy to learn from the guru and to hold your guru in your head, in your heart, in your words, in everything. "Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, gurur sākṣāt parabrahmā." Sākṣāt means he knows everything, and he has shown us that yes, he is God. We call someone a guru when they become a sannyāsī or take on that role. In many different countries, there are religions, and they are different. This is because we put the person on the path. When we are all sitting here and one is giving a lecture or speaking, we all listen and respect. Wherever one behaves—in the church, everywhere—at least they go to the gods there, perform worship, etc. You know, there are so many different religions. When I went to America, I saw so many different gurus and different kinds of religions, or Jesus’s workers or disciples. Jesus is one, but in the name of Jesus, they are doing different things. They follow Him, but still Jesus is there. Many now are coming, saying, "Jesus is in me, and I am Jesus." People begin to think like that. As long as we are in the physical body, it does not matter who is who, or which religion. We are living life, and we are surrendered to that God. For example, I am here sitting. There are many, many gurus and disciples. But Holī Gurujī had many, many disciples who became sannyāsīs. He chose me. Of course, all of Holy Gurujī’s disciples, the many sannyāsīs and others, they all follow, understand, and say to me, "Praṇām." On Guru Pūrṇimā, there will be that guru who gives blessings to all. But first, that guru will worship. That guru is not anymore in the body. We worship his statues or photos or name. For example, I worship my guru who passed away, but he is still with me. When all will come, I am leaving the body here. Guruji gave me the instruction that I should sit on this holy chair. This is not mine alone. Mahāprabhujī, Holy Gurujī said, "Each and every one, even if they are not my disciples, but who come near to you, you will accept, respect, and give them everything that they need. If they have problems, try to do something good. That is your duty." Who said this? Holy Gurujī said to me, "This is my duty." When I am with my family, living with them, then I am limited: my mother, my father, my brothers, sisters, and so on. It means I am bound to them. Then, being bounded, it does not matter what good things you do—still, it is yours. It is said that when you become a sannyāsī or a holy saint, yes, we have our mother and father. If they have problems, we can help them, but equally, all are there. That is why it is said: from here you come to the monastery, the āśram. There, for example, I am here. I am equal for all, always. But many say, "No, you are more for me; you are with me thereon." Of course, because many are with me and working, doing everything for us all. Some other religions do their pūjā, but they are normal like this. But this paramparā of the gurus comes from Śaṅkara, from Śiva. From there, Śiva’s teaching comes slowly, and then people spread it in different ways. In America, I often see many different kinds of churches. They also call me; I was there giving lectures. They are all very neutral; they spoke of many different others. So in that, when we come to spiritualities, like a spiritual person or a Swami or a monk, then we have to respect them, help them. Any time they ask you if you have problems, we give mantras, blessings, everything. But still, I am not that one; it has been given to me. In my pocket, my Guru has given me this key. That is with me. With this, I will open my door. I am the only one who can get this key, and if you throw this key away—okay, no problem, you throw it in the river—then it means you are lost, gone. It is like a blind person going round and round asking, "Where is the door?" That paramparā is called a paramparā. Paramparā means one after the other. And not only that—from my father’s parents and my father’s parents—not only like this. Everyone can become a sannyāsī, and it is my duty to give them the opportunity if they want to become a sannyāsī. But when they become a sannyāsī, then they have to go out of the families. Families, you should help everyone. Nowadays, there are different systems in the world. Therefore, you have to work. Yes, you should work, and at the same time, do your sādhanā. The teacher or our guru will give you the instructions. Nowadays, for example, if someone is very ill or has an accident, they come to the hospital. But the hospital will say, "From where are you? Do you have letters of money, etc.?" No, I have nothing. What to do? Yes, so now it is like this: without money and without work, we cannot go. In your ministry, they are also giving money and everything; they are working, helping, living. But it is very important: if you become a sannyāsī, it does not matter if you have an orange dress, or a white dress, or a black dress, or a yellow dress, or a pink dress. But that kind of dress that you have, you should respect. You have some symbols, so that you are recognized as a monastery resident or yogī or swāmī, etc. In Islam, they have their own symbols; everyone has the cap, and the women have different dresses. In this modern life, women have different dresses, but when they have their holy time, then also they have to dress in something. Why do we have the orange dress? This orange dress is like blood. This is not my dress; it is my skin. Then everybody knows that this is some monk or swami. If you want to become something like a sannyāsī, still, in this life now, in these times, you have to work. When many things happen, when an accident costs a lot of money, there is nobody who will give you the money. The doctor will not give you the money. There are different countries. In India, they also now try to save their money. Or where they are, in which house, in village, in cities, if they have some ashrams, then the people will help them. They will help all. This is what I am thinking, saying: that Guru Paramparā comes from Śiva. All is Śiva. First, Śiva is born, before any humans. From there it is coming now over Alak Purījī. There are Satyugas, Dvāpar Yugas, Tretā Yugas, and now Kali Yuga. This is the time we are in. And then it is said, maybe also Śiva now will change. Śiva, one Śiva and Viṣṇu, Viṣṇu and Śiva. Brahmā, the Brahmā is always; Brahmā is the Guru. Brahmā is the creator, and after, in that we are coming. And now Guru Pūrṇimā. Guru Pūrṇimā is the full moon, the complete full moon. That time is that Guru. This is Guru Pūrṇimā. What is Pūrṇimā? Pūrṇimā means complete. The moon is complete. That is the Guru. We worship that Guru. We go from Śiva till all our Gurus. So, Satya Guru is that when he passes away and he gives to his disciple. You can say Satya Guru or Guru, but what is that? He gives us this stick. The stick is always that which makes all clear all the time. You also have the stick from Jesus’s stick. The Pope has his stick. What does that stick mean? This is for giving the path. So it is not me; it is Jesus’s stick, as far as I understand, maybe. And so we also have daṇḍa. Daṇḍa is that always one, two, three. Similarly, in any very different kind of religion, there is one who will take care of it. Gurujī gave me this chair and a stick and this cloth. This is for all, to make this all clean and to go on the path. Many will come and go, and there, okay. But you should not fall down. Then you will be the guru. That is a guru, and the one is the head of the guru. Many people can think, "I am a guru, I am now a Brahman, I am Brahman." Understand, we can become so-and-so, but still, let’s say, the Pope is still there. If someone from here says, "I am now the what? No, no... Pope." So someone will answer, "I am the Pope." We will say, yes. Yes. Please come. Come, sit down. Telephone. There. So quickly Pope was here. We don’t know. So we think, "I am now." We cannot now. And still, my Guru Dev, he is now not physically here, but maybe I am all the time for my life, but I will not go further. I will not go to Brahmaloka. I will go somewhere. This is what I want to tell: what means the Guru Pūrṇimā? "Pūrṇa" means the sun, the moon, the complete moon, and that is we have to become complete. After 40 days, the moon goes completely black, then comes completely fine. So where, when, how? We will become complete. On the full moon day, if someone dies, it is something great. But there are constellations that determine who will go. That day we worship the Guru, our Gurudev, Alakpurījī, Devpurījī, Mahāprabhujī, Holī Gurujī. And that has given me here that yes, you can do the worship, you, but you are worshipping, it means me. Then, it is how we can go further. Otherwise, many yoga exercises, everything. Everything, but if there is a professor, he is a professor. But the other one tells, "I am the professor." Oh, very nice. "Professor" means complete. You are not complete still, so like this. I want to tell you because always we are thinking that Guru Pūrṇimā, Guru Pūrṇimā. So it is said that whole life, wherever you are, is going okay. But on this Guru Pūrṇimā day, that guru, that sannyāsī, has to sit there to worship the Guru Pūrṇimā. And maybe he is somewhere else, who is that, in the Pope. The Pope gives blessings to all. But all others, they are in whole villas, every whole house, they are worshipping. And wherever there is a church in the village, they are also doing this exactly. But the blessing is given from the Pope. Similarly, from the guru paramparā, the sadguru, and that sadguru who has given here, there he is taking care. And so they have a daṇḍa, a stick. This stick is like for the animals; this is what he called it, sephirth. Simply, we are all like goats. That stick is the stick for the saffron. So, it has been like this, and it will be. Whether you believe or not, whether you will do something or not, the path will be there, and that Lord will always be with you. Lord is very low—I’m sorry, not very low, but it is different. In British, they said Lord. Also, in Britain, in London, they said, "My house, this is my..." So what they said was, "Who is the lord of this house?" Yeah? So, there are many names, very good, it’s okay. If we believe or we don’t believe, God has given to humans. Now it has arrived on the top of the mountain. Either you have to come back again down, or you go, somehow, go and sit under the peak of the big, big, big mountain, and now you will say, "All right, Om Namah Śivāya, I am going up." I will be so great that this Gurudev has put me up there. Otherwise, slowly, slowly, come down. So, that is that. We can talk about anything. I am good at this and best at this, okay. But we should know what it is. So, my dears, you are my brothers and my sisters. You are my father and mother. You are all my friends. I am with you, and I am with no one. I am only one, but the duty is to me that I have to be with you, and I cannot push them away. I said, "Help and help and help." And whenever it is possible, worship or be offered down to our Gurudev Satguru Dev, who is not physically here now. When we have the statue of Mahāprabhujī, the person who was working was doing everything by hand. Like this leg was there, but when he colored it and everything was nice and we made a pūjā, then Mahāprabhujī was—he is not a stone, it is nothing, but it is life. Mahāprabhujī is. That, and no one, we will sit there beside, near, then sit with him, then you can, but it will not be good for you. That’s why we are worshipping the bell, you know, the bell here. This veil is very nice, beautiful, and it is from the church. And he was calling, "This time you should come to the church," or say something like, "All the time, we are all guru, but we are still not guru. First, we shall become a student, time by time, slowly by slowly." If we go to college or university, then you study there, but still, there is more. There will be something to learn in the university, more and more and more. When Holy Gurujī passed away, since that time, on Guru Pūrṇimā, I am in the Jardin. But these two years, due to this Corona, people cannot always be here, so I was also here. And I was so happy also because H.G. was there on the full moon upon Nima here. We don’t know if we can come or not due to the corona. But someone, even you, can come for one hour or two hours, and then you can go back. Darśana. Darśana De Gurudā. Yes? That’s one bhajan, no? Thank you. So this is that, my dear brothers and sisters. Everything you are mine, everything you are mine. I give, and I am for you. Hari Om.