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Without love, God will not come. Cāhe karalū̃ jatana hajāra re—you can try thousands and thousands of techniques, but without love it is to no avail. This is a bhajan of Holy Gurujī. In that bhajan he gives the examples of many bhaktas, and the first śloka tells the story of Duryodhana. Duryodhana once invited Kṛṣṇa for lunch, but it was without love, and Kṛṣṇa instead accepted a different invitation from Vidura. Kṛṣṇa therefore received another invitation and went to Vidura, his bhakta, for food. Vidura was not prepared for this; according to the story, he went out to buy some food. In the meantime Kṛṣṇa arrived at his home. Vidura’s wife was there, and she was truly a great lover and devotee of Kṛṣṇa. She was in such an ecstatic state of devotion that she wanted to feed him something, but there was nothing except bananas. When Vidura returned home he saw her throwing away the bananas and feeding the skins to Kṛṣṇa, and Kṛṣṇa was eating with great joy. I remember today we were with Swamiji, and he said to Swāmī Lakṣmaṇjī, “You can eat the skin from the mango as well.” The bhajan continues with many other such stories, so let us just sing it together. Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai. Hari Om. Praṇām Guru, brothers and sisters. Every year I come here to my family. Although I come from somewhere else, to me all of you are my family, and this is my family home. As I said a couple of years ago when I came here, this is heaven on earth. Why? Why do we want to go to heaven? Because in heaven we will be free from all our troubles. So why do we come here? Does anybody know why they come here? You may say we come here to Swāmījī, right? I have also come back here to our Divine Father and Mother. At this point, let us sing: Gururbrahmā Gururviṣṇuḥ Gururdevo Maheśvaraḥ, Guruḥ sākṣāt Paraṁ Brahma, Tasmai Śrī Gurave Namaḥ, Tasmai Śrī Gurave Namaḥ. Can you all bow down, please? I sang this, and I think the majority of you know who our Guru is. Now that I have sung this, you already know who our Guru is, but some of you may not know yet. Who does not know this śloka? Put up your hands: who does not know what is “Gururbrahmā, Gururviṣṇu, Gururdevo Maheśvaraḥ”? Please put up your hands and be honest if you don’t know. Everybody knows? Put up your hands if you all know. And that is why you keep on groaning at Guru Dev’s feet. Why? Because you want something. You want a blessing. Do we all get blessings? We all come with different problems. Do you get your problems solved? Some of you may, and some of you may not. So why is it that Guru Dev is here? He is that God, he is that Father. Why? Everything has its own time; it comes in due time. What is our biggest problem? Our ego. It is so huge—we do not even see it. And another big problem is jealousy. We are jealous of each other, and we fight among ourselves silently inside. These are our problems. We have lots of blessings. You hear all these beautiful stories of how Viśvagurujī removes all our difficulties. So, how do we go from here? I hope all of you have mantras. Who does not have a mantra? You have no mantra, you have no mantra, you have no mantra—one, two, three. Anyone else? Do you know what a mantra is for those who don’t have one? A mantra is to liberate our mind, but not any mantra. I come across many religions, but he gives you the right mantra to lift your mind, to release you from your mental problems. And when our mental problems are solved, many things will be solved. But many people take mantras without taking the time to really understand what a mantra means to them. It has to be practiced. Then our name comes. Many of us have different names, and only Viśvagurujī knows where we have to walk. The more we use our name, the more we walk towards it and free our mind as well. Look at yourselves—that is what our meditation is for—and ask: “What is my problem? Why do I have that problem? Why can I not move forward?” Sometimes it is as simple as just another bucket concerning Viśvagurujī. Disciples fight and leave Viśvagurujī over little problems that manifest from our mind and from our big ego. “I want to win over that person. I cannot take orders from that person.” But this is Viśvagurujī’s training for us. When you overcome all these little, little problems and think of what Viśvagurujī wants to guide you toward through your name, then you have to work hard toward that name. As Viśvagurujī also says, “The working hands have more value than the folded hands.” So we have to give sevā. When you come to receive blessings, our scale has to be balanced. You receive something here, many things. What happens to the scale? One side goes down, the other goes up. So the scale must be balanced: you receive many blessings, and you have to give something back. There is a Chinese saying that if you always get, you will end up down there. We all have different qualities: some may be physically strong and can give physical work, some may have kindness and can give kind words, and someone may have a pocket full of money. With Viśvagurujī’s blessing I have seen many disciples who, with great difficulties, Viśvagurujī sent to a place hoping they would have a new avenue opened to expand their knowledge and work experience. Some have gratitude, but something that I experience within myself. These are the problems. I think we are in the safest place here. I am a newcomer, although I am very old, and I have heard all these beautiful stories. Yesterday we heard so many miracles, and I am sure every one of us has experienced some kind of miracle, but we never look at those miracles. We experience them thanks to Viśvagurujī, and then we forget about them because our heart is very greedy. I have been to many, many places in my past, and ever since I joined yoga in daily life and took Viśvagurujī as my master, I observe many things. As Viśvagurujī says, we are human, but are we really? I think COVID tells us something. Before, each individual country had problems, but COVID affected the whole universe. Now, after COVID, we can see the decline of every country—some less, some more. All countries are affected by the economy. What is economy? To economize. We now have the biggest problems, and this is karma again. Even countries that do not believe in karma are experiencing it. Maybe you do not believe that karma is related to the land, but karma comes to them as well. So really, we come here to become Viśvagurujī’s disciples. We are trying to work away our karma, which we do not know; only Viśvagurujī knows. As I said, there are many masters I have met, but they are not that Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara. At my age I have visited Chinese masters and studied many old traditional Chinese disciplines. We cannot avoid it. We all sing this before we teach yoga and when we finish teaching. I hope you all know what this mantra is. It is surrendering. We cannot simply surrender with the body. Why do I bow to his lotus feet? That is Nāhaṁ kartā. And what is Nāhaṁ kartā? Another thing I would say is that we have Mahāprabhujī, Śrī Devpurījī, and Holy Gurujī, but now Viśvagurujī is all of them in form for us. He is Mahāprabhujī, Śrī Devpurījī, and Holy Gurujī all present in Viśvagurujī, and he appeared in form for us. Thank you. Thank you. Parampūjya Śrī Svāmījī Mahārāj, and the Yoga in Daily Life family, I am absolutely delighted to be here again with you. I was looking at some figures, and it is estimated that in the last year the yoga industry was worth 110 billion dollars. Yoga, which in its essence is a very ancient discipline and the original knowledge of health and self-care, has actually become a branch of industry. What do you think makes up that figure of 110 billion United States dollars? Coconut mats, gear, and what you are supposed to wear. That is quite a contrast to what we see here. What His Holiness Śrī Mahārājī is sharing and teaching you is the organic, the real, the authentic yoga. We have to be a little careful because there are institutions that want to control traditions like yoga and Āyurveda. For example, turmeric and other kitchen spices that every mother uses—do you know that the Americans were the first to start patenting the effects of those spices? The government of India has actually been asleep for the last 75 years. Only very recently have they woken up and seen that there is an uncontrollable situation that must be controlled. In the United Kingdom, we are facing a situation where, although we are about to have a classical dance item here—Bhārat Nāṭyam, which is a classical dance falling under Indian traditional sciences—they are looking at regulating yoga as a dance routine. Discreetly, organizations want to gain control over yoga, over Āyurveda, over holistic medicine systems. Even though there are different branches of yoga, we, as a big yoga family, should go together and create a certain standard for what yoga is. So my humble request to Swamiji is this: you are very well acquainted with Dr. Nagendra in Bangalore. Dr. Nagendra is the Chancellor of the only yoga university in the world, S-VYASA in India. Just switching the topic a little, what we have done with Āyurveda is that we now have a benchmark for Āyurveda, and we need a benchmark for yoga at the World Health Organization. I am requesting Śrī Mahārājī here to put pressure on Dr. Nagendra in India to create that benchmark. A benchmark is like a universal standard. Then we can all have one universal standard, and people can go and learn Kuṇḍalinī, Aṣṭāṅga, or Dhruv, or whatever other yoga they want to do, but there must be one universal benchmark for yoga. Right. So, any questions? Why would we want to promote traditional yoga as you do here, and let somebody from a dance routine set up a standard for yoga? I just wanted to share that with you. I know this does not directly affect you, but indirectly it does. We have to take the lead and try to bring yoga institutions together, and with the graceful blessings of Śrī Swāmījī, create this universal platform for yoga so that we have one benchmark and it does not fall into the wrong hands. About ten years ago I got a telephone call from a radio station in London. A very young lady was teaching yoga to little children like the ones who sometimes come here, in a space she rented from a church. One day the church people thought, “This is not right. Yoga is Hindu, and why is Hindu yoga being taught in a Christian church?” and they stopped this young lady from teaching—not even teaching yoga, really, just stretching for young children. There is a dedicated Christian radio station in England, and they wanted to debate this. Unfortunately they asked me to come and debate. There was the vicar of the church, the regional vicar, and the radio people. They asked me, “Is yoga Hindu, and should it be practiced in a church building?” I said, “Look, in the 1960s and 1970s every British family ate fish and granola on Friday. Now there is so much curry on Friday evening—everybody is eating curry. Are we going to stop 70 million British people from eating curry because it is Hindu?” That was the end of the debate. This work that we are doing in the British Parliament—the all-party parliamentary group on Indian traditional sciences—is a group I created about eight years ago with the blessings of Śrī Swāmījī. It represents thirty members of Parliament from both the House of Lords and the House of Commons. These are British MPs fighting for yoga, fighting for Āyurveda to be incorporated and legitimized so that 70 million people can use yoga and Āyurveda as preventative medicine. With Swamiji’s blessings and your support, I think we need to do the same thing in the EU Parliament in Brussels this year, because if we don’t ask, we don’t get. When there is an election and MPs want you to vote for them, ask them what they are going to give you. There has to be a European yoga block. We are demanding that our recognition be recognized by every government, by the 27 nations of the European Union, and by the European Union itself. Thank you, Śrī Swāmījī. Thank you, Swāmījī. Śrī Deveśvara Mahādeva, Kī Jaya, Sadguru Svāmī Madhavānandajī Bhagavān, Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara Śrī Svāmī Maheśvarānanda Guru Deva, Kī Jaya, Śrī Sūradāsajī Mahārāja, Kī Jaya. Prabhu mere avaguṇa citta na dhāro. My Lord, please do not look at or take notice of my weak points, my mistakes. Samadarśī hai nāma tihāro, because your name proclaims you as Samadarśī, the one who has equal vision. A knife used to kill and the holder that holds the candles are both made of iron. But the pāras, this precious stone that has the ability to turn iron into gold, makes no distinction between these two irons. The second śloka speaks about the Gaṅgā river. On one hand there is the holy and pure Gaṅgā, and on the other hand dirty sewage. Yet when that dirty water joins the Gaṅgā river, it is no longer called dirty water—it is called the Gaṅgā river. Lastly, he says there is jīva and Brahma, and Sūradāsa and Kṛṣṇa are one. This last part we often hear from Holy Gurujī: “Abbā, Abbā kī bere mohi”—now it is my turn. It is my turn, please take me across. Just to make sure, he adds, “And please don’t postpone anymore.” Śrīdīp Nārāyaṇ Bhagavān Kī Jai.