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Sada Śiva Samarambhāṁ Śaṅkarācārya Madhyamām Asmadācārya Paryantāṁ Vandhe Guru Paramparām. Gurur Brahma Gurur Viṣṇu Gurur Devo Maheśvaraha. Gurur Sākṣāt Parabrahma Tasmai Śrī Guruve Namaḥ. Manna Thā Śrī Jagannātha Madhuguru Śrī. Jagatguru Mamatma Sarvabhutatma Tasme Śrī Guruve Namaha. Salutations to the Cosmic Self. Salutations to Śrīla Pūjya Siddhāpīṭ Paramparā. Maitreya Nand Praṇām, Svabhāvād Gurudev, His Holiness Viśvaguru Mahāmudrāleśvara Maheśvarānand Pūjya. Om Namo Nārāyaṇa to all the sannyāsīs present here, and Hari Om, and good evening to all of you who are present here, and to those of you who are watching through Swāmijī TV. In Yoga, Gurudev has taught us many aspects and many parts of it. The eight main limbs of Aṣṭāṅga Yoga, the ones which Patañjali Maharṣi wrote—all of you know them: Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna, and Samādhi. But when we are building a house, or an āśram, or any temple, the base, the foundation, is very important. We cannot start building a house with its roof. In the same way, we cannot directly start with samādhi. That’s why it is a gradual process. We start first with Yama, then Niyama. After the base and the foundation comes the ground floor: Āsana and Prāṇāyāma. Then you go to the second floor, then the third floor, then Samādhi, the roof. You cannot just directly start from the top. In the same way, there are many aspects even within Yama and Niyama. Take them as do’s and don’ts—what we are supposed to do to spiritually grow, and the things we are not supposed to do, which make us go downwards. Our spiritual journey, our inner journey, is the same. I have given this example multiple times: our spiritual growth is like climbing a mountain. It is hard; there are many steps going upwards. But we do certain things, we do not follow certain things, certain things happen, and then we trip or we give up. It is much easier to go down the mountain, to run down the stairs, than it is to climb up. In the same way, climbing up is much harder and more exhausting. I remember I was in Zagreb Ashram, and there was climbing of many floors—seven, eight, with tall ceilings. Or in Borno, they told me, "We will go to one spot from where you can see the whole city, but no driving, we are walking there." The walk up is the hardest. In between, you have thoughts like, "I don’t want to do this," but eventually, when we reach our goal and come up on that mountain, it is always beautiful. Dessert is always saved for the last part. First, you go through the chili and soups, and finally, at last, you get something sweet. Our spiritual journey is the same; we need to gradually go up and up. But if something happens, if we feel it is not okay, the first human instinct is to give up, to let go: "I’m not doing it. I can’t do it. I don’t want to do it. I will stop." That is not the solution. Ups and downs come in life. Ups and downs will come in our spiritual journey, in every aspect of our life—personal life, public life. There is never constant stability. But that constant stability is only possible when we, from within, are accepting things, letting go of things, and being okay with everything that comes on our path. When something bad happens, we immediately say, "This is not good. I can’t do it anymore," and we leave it to start something new. Then the same feelings come again, and we give up. When will that continue? It is an endless cycle. The only solution is to be okay, to be satisfied with what we have by being in the present, by enjoying the moment, by living that part. Because what comes will go. If we are enjoying, spending time with friends, with family, in satsaṅg, that shall also pass. Now I am speaking for some time; after that, we all go. We see each other tomorrow. This moment we are having right now will not come back. So why not be present in the moment, be focused on what we are doing at that time, and let go of everything else cluttered in our head? Later we will regret the moment and wish we could have made it more beautiful. The wishes will be endless. What we have will stay. The problems which we have, hopefully, pass. I pray to Mahāprabhujī, to Gurudev, that all our problems go away. But problems are a part of life. Happiness is part of life. Sadness is part of life. But what comes will go. Only our love and devotion towards Gurudev is constant. Nothing else in this universe is constant. We meet today; tomorrow we are somewhere else. We never know where we end up. That’s why Gurudev always said, "This human life is precious. Do not waste it." We get a new opportunity, a new job—take it with gratefulness. Be grateful for what we have. You can have a palace and live in the most amazing, luxurious place ever. But inside, if we are not happy and satisfied, we will not be happy in that palace. A person living on the street with only one blanket can consider himself very unlucky and ungrateful, or he can be grateful that he has this. Sometimes the people who have little are much happier than people who have more because they appreciate what they have. They are content. Those who have more will always wish for more. Our life is never going to be complete. We always want more. The neighbor’s grass will always seem greener, but we do not know what pesticides the neighbors are using. Our natural grass, which might look not so green, is much better. We have everything that we need. The necessary essentials for our day-to-day life we have. The things that we want are just expectations. The problem with expectations is that if they are not fulfilled, then comes disappointment and sadness. It was planned; it was supposed to happen like this. But sometimes circumstances do not let things happen. If we are expecting so much in our heads, then we are disappointed, upset, angry. This can happen with partners, with friends, with anyone. This is the main cause why conflict starts. Why are couples having fights? Why are friends not friends anymore? Because of expectations. I expected that this person would have done this or said this. It does not function the same way; that is why it is good to talk things out, to have mutual understanding and mutual respect. That is why Gurudev always said, if anyone wants a partner, it is recommended to get partners from the same family. By same family, I do not mean marrying your brothers or sisters, but the same mental space, the same state of mind. Otherwise, the husband is in yoga, the wife is not. The husband wants to do his kriyā and his mālā, and the wife is saying, "What nonsense are you doing? You are not even spending time with me. You are sitting in front of the altar and praying to nothing." But for us, that nothing is everything. For him, that nothing is nothing. That is the difference. But if we both are in the same time and space, we both understand each other. We both have that mutual understanding. It is much easier, much more helpful. I am not pointing fingers at anyone who has a partner outside of yoga; I just remember what Gurudev said because it is helpful for us. This expectations part, this jealousy part, this anger part—these things are just killing ourselves from within. It is not harming your partners; it is harming ourselves. We are destroying ourselves from within. We have some juice left, and we are squeezing it out completely, trying to find a sense of our life, trying to make sense of life in general. But most of the time, life is simple. Life is easy. Things happen in our life for a reason. You meet people for a reason. You interact with people for a reason. If it was not meant to happen, it would not happen. So when you get that opportunity, enjoy it as much as possible. Be in the moment. Forget about things. Now when you are in satsaṅg—again, an example I have shared multiple times—in the village, they had water wells. To take water out of the well, there was a rope tied on a bucket. You throw the bucket in and pull the water out. In the beginning, when the well is new, the stone is completely strong. But every single day, a hundred times a day, people pull out the water. The rope rubs on the edge of the stone, and slowly that stone deteriorates; there is a mark in the stone. In the same way, even if my stories repeat again and again, Gurudev, for the past 40 years, gave different lectures, but the meaning, the essence, the motive was always the same. It all leads to the same thing. So it does not matter if I repeat the stories. You read it in Gurujī’s book, you heard it from Swāmījī, you hear it from me—no problem. It is just going to make that mark deeper in our head for us to remember it. So if some examples are shared multiple times, maybe because the ninety-nine times it did not get implanted in your head properly, and it needs to be done one or two times more. Life is not simple. Do not think life is simple. It is complicated, and who complicates it? Ourselves, because we love it. We do not like peace. What is peace? All śānti, śānti, śānti. We are always doing śānti—śānti for plants, śānti for ourselves, śānti for the world. Do we have śānti inside? We are just going in this spiral tornado. Why? Because we do not like śānti. We want to implement śānti. There is a difference in wanting and having. Wanting, we want many things. We want śānti, we want world peace, peace for the planet, peace for the trees, peace for the animals. But not every day you get that. How do we get peace? When we inside decide that I am okay with what I have, I am happy with what I have, I am grateful for what I have. That is why Gurudev always said, "When you wake up in the morning, first thing, take water in your hand, take a saṅkalpa: I am grateful that I am alive. I am grateful that I am still seeing another morning." You never know. You close your eyes one day, and sitāra, then what? Then we will sing, "Rām nām sat hai, Rām nām sat hai." Yes, that is what they chant when we are taking the body to the cremation ground: Rām, Nām, Sat, Hai. So, while your eyes are still open, follow the right path. So many lives we did kusaṅga, so many lives we did all the things which we did. Finally, accumulating little, little good karmas from every single life, we got this life. And even in this human life, we got the opportunity to be a part of this beautiful family, to be a disciple of our beautiful, amazing, most amazing Gurudev, Viśvagurujī. That you will not get. That is once, and never happened, and never will happen again. Incarnations, as Gajananjī said, will come and go. Great Masters will happen, but a Great Master like our Gurudev will not happen. That is once. So feel happy, feel blessed that we are in this time. This time will not come back. Time flies. Two weeks here already feels like a few months. Time goes like anything. Some of you are here for one week, some for two days, some for one day. Take full advantage of being here. That baggage which you carried with you—all the stress, tension, sadness, anger, jealousy, everything—put it off outside the gates of the ashram. You came here; be present here, enjoy the time here. Fully live it, fully experience the time. When you go out of that gate, hopefully that baggage has reduced. But do not worry, that baggage will be there. No one is interested in stealing that baggage. If you put gold and silver, someone might steal it, but if you put all your things from inside in that baggage—all of us have it, no one is free from it—how do we get free from it? By not getting in our head so much that everything around us is wrong. We are wrong. That is the main thing we should start with. We are not wrong. We need to start loving ourselves for us to love anyone else. Until we do not accept in ourselves that we are doing right, we are on the right path, we are good human beings, whatever we are doing is the right thing, we cannot accept others. If we have that trust in Gurudev, if we know that He will stop us if there is something wrong, that is again surrender, that is devotion, that is our love towards Him, that is our trust which we give to Him. We have that vivekā. Thank you, Gurudev, for teaching us. We know what our path is; we are following our path. If we are going left or right, we have the trust in Him that He will guide us, He will stop us if we are going on the wrong path. If He is not stopping you, you are doing okay. You are doing right. There is nothing wrong in what we are doing. But until we do not accept ourselves for what we are, we cannot accept other people for what they are. First, we need to be okay with ourselves, to be okay with partners, with friends, with family. Until we do not accept ourselves, we cannot accept other people. Even Gurudev, we superficially might accept Him. We superficially might say, "Gurudev is everything to us, we love Gurudev very much." But when something messes up, whose fault is it? His fault? Immediately in our head, first thing: something messes up in our life, Swāmījī was supposed to protect us. That is expectations. He is always protecting us. He is always reducing that level, but we cannot have in our heads that if something messes up, it is His fault. No, karma is also there: good karma, bad karma. If we chopped off animals... yes, He can. If we follow Him and have our devotion and trust within Him, He can reduce that, so that we are not going to be chopped off in our next life, but not completely erase it. Otherwise, what is the sense of life? What we do, that was us doing, not Him doing. So we will have to go through that. What comes in life will come. The intensity of that will be reduced. The level of what is supposed to happen will be reduced. A very high-ranking officer of the Indian Border Security Force—now he is one of the second highest in the whole of India—came to Gurujī before 2003. He came to Swāmījī. How many of us have had this experience? We are making praṇām, saying, "Swāmījī, we are going," and Swāmījī says, "Wait, sit, wait." It happened to me. There is always a reason why it happens. Let me give you an example. This guy came to Swāmījī. It was evening, getting dark. The next day he had work. "Swāmījī, I need to go, is it okay?" He stayed; he waited. Ten minutes later—because our mind is monkey mind, cañcala, restless—we cannot be calm. Do not worry, now I look calm. Ask the people who know me when I was young how calm I was. We have to work on it ourselves. Calmness does not naturally come. When I was young, I was the same. I would sit down for 10 minutes, and then after 10 minutes, Swāmījī looks around, "Where is the Tāpurī?" Disappeared. Fifteen minutes later, come back, sit, show my face for 10 minutes, again disappear. Where is the tāpurī? Again gone. That time is gone. Before, when you used to—this is something personal, but this is my family, so why not? In the beginning, Swāmījī always wanted to say, "Sit here, sit here." Me, monkey mind, young, whatever you want to call it. Sit for 10 minutes, disappear. Now I think about it, when I had the opportunity to sit with Him, when I could—this is the guilt trip we go in. This is the regret which we go in, and that is what I do not want for all of us. Be in the moment. Be, enjoy the time. At that time, if I would sit there, I would not have this in my mind, that I wish when He told me, I would have listened and sat down. But that was my fault. It happens with all young people. We cannot keep ourselves stable; that is normal. I was six, seven, eight, nine, ten? That age is that age, so no problem. But now, duties. So I am just held, not talking. So now, that inner bond is... But that talking part, which could have been at that time, is not there now. He is relaxing more. I have more duties, traveling, this, that, not spending much time. That should not be how it should be. When we have the opportunity, when we have the time, do not waste it, because that will not come back. That time will not come back for anyone. It does not matter how much we try to recreate something; we cannot exactly recreate it as it was. When it happens, be there, be fully present, inwardly and outwardly. And that is only possible when we let go, when we give up on our inner conflicts. We might be stuck inside by not knowing how to act, not knowing what to do. But when we work with it, when we progress, then things move. If we stay on that same aspect, if we stay on that same thinking process, we will not progress; we will not move ahead. And it is okay to ask for help; it is okay to be sad; it is okay to be happy. We just take things and put them in ourselves, press them down and down and down till it piles up to our head, and then what? Explode. Always, there is someone. If there is no one, if you really do not absolutely like to interact with anyone and do not like to talk or do not like to interact, there are still ways. Go within. Gurudev is inside of you. Go within, talk to him; you will find a solution. If there is a lock, there has to be a key. If God created something, there is always a solution. If we are the ones who are creating the problems, then we are the ones who have the keys. But the problem is the keys. Most of the time, we come to the room, we put the key here, we put the key there, we lose the keys. Even if we cannot find the keys, then what? There is a locksmith. There was a problem; a solution happened. There is always a solution. There is not a single problem without a solution. Patience is the key. Sabara kā phala mīṭhā hotā hai, which means with patience, the fruit or the result is always going to be tastier, is always going to be sweeter. But no, we do not like that. Me also not. I also do not like to wait for things. If I want something now... but sometimes if we wait, you know. One more example. Always, you know, in 2004, I was here for the first time. Then 2006, 2008, 2010. Then eight years, nothing. Then 2018. Then again, four years nothing, three years nothing, or four years, then again. So in the meantime, when I was in school and college, I was always thinking, "I am just traveling so much. He goes everywhere around. Why cannot I go with? Why does not he take me? Why am I always stuck in school? Why do I have to study? Why do I have to do this? Why?" Because I needed it. Why did I have to go through? I wanted to use the word which I cannot. Why do I have to go through, um, heating and... hammering process with Viśvakarmaṇjī? Why? Because I needed it. Why? Because that made me stronger. Things which happen in my life make me stronger, and they happen for a reason. Whatever happens in our life is happening for a reason. At the moment, we might not understand it. At the moment, we might not be clear about the situation. At the moment, we might think that we are going through living hell. That is what I did not want to say first, but okay. So we might feel that, but that is not true because later you see the result of what we did. If I would not have gone through that hammering process, I would not be strong; I would be fragile or whatever. So, some things in life have to happen, will happen for a specific reason which we do not know. That is why he is a trikāldarśī, that is why he knows what is good and what is bad for us. Let him decide. Just imagine that he is the one with the strings, and we are the puppets, and we are dancing on his, on his, um, iśārā, on his signals, okay? Whatever, you got the point. On his directions, we are just the... Even whatever I speak, first "nam karta," "pradeep karta," "mahāpradeep karta," I am not the doer. I am not the one who is doing. I am just the messenger. We all are messengers. I sit up because that you can see me clearly. I sit with here up because I like back support. You guys are all great yogīs, can sit straight, so you sit there, no problem. We all are equal. There is no higher, lower, up, down, left, right, nothing. Swāmījī also always never said, "You are my disciples." He always said, "You are Gurujī’s disciples, holy Gurujī, yes, you are in my heart, you are in Gurudev’s heart." But disciples, always, Gurudevs, we are all his messengers. They flow through us. We all have that duty. Our dharma, the dharma of all of us, is to take forward the... Paramparā, to take forward the teachings. Gaddī might be one. You are not making praṇām to me; you are making praṇām to the gaddī. Gaddī is the seat. You make praṇām to Śrī Ālok Purījī Siddha Pīṭha Paramparā, not to Svāmī Avatārapurī. I am just the channel. Sorry, I was, yeah. That is the word channel; they come through, they speak through me, not me, no one. I do not want to be anyone. I am happy as a sevak, as a disciple, that is all. But what is there is what they go, the paramparā, the chain is necessary. Why is it necessary? Because the knowledge which is flown down from generation to generation gets lost if there is no paramparā. And that is why we are blessed to be connected with one of the greatest paramparās, one of the oldest paramparās, Śrī Ālāpurjī Siddhapīṭha Paramparā. The Alaknandā River, how old? Ālāpurjī is from there. Ālāpurjī and his disciple Nanda Devī together became Alaknanda. From there come Gaṅgā, Yamunā, Sarasvatī, Godāvarī, all these rivers, but the root is one. Everything is leading to one. Different rivers, different, different forms of living. Different channels, but that all is leading to that same sea, to that same ocean. And in that ocean is one boat, in which we either step foot in or we do not. Either we trust the boat driver or we do not, but that is again the fourth kṛpā. You can say it in English: kṛpā of ourselves, kuṭikī kṛpā. If we decide to step foot in that boat or not, that is our decision. The boatman is ready there, the boat is ready there, but if we step foot in it or if we do not, that is on us. And it is never too late. That is a permanent boat there. It is never too late for anything in life. We are 50, 60, 70, we come to Gurudev. He still says, "Come here, my dear." Why? Because for him, we all are his. There is no ethnicity, there is no religion, there is... No, no. You are rich, you are poor, you are from this, you are from that—nothing. He always accepted all of us equally. He always took us together. We all were functioning in that channel, and we always will. That kṛpā is not going anywhere, physical. Presence might not be there, but the Guru Tattva, that energy, that aura of Gurudev, is always present. Some people feel it, some people do not feel it. If you do not feel it, trust more, surrender, let go of those complexes, let go of those fears; you will feel it. If you do not feel it in the atmosphere, you will feel it within. That is what I want you all to feel, feel inside of us. It is within all of us, that Guru Tattva, but that Jyoti, that divine light of Śrī Mahāprabhujī, of the Paramparā, is within all of our hearts. But we need to realize it; we need to see it. We need to go within ourselves to realize, to see, and to believe it. If we get stuck in this spider web of all the temptations, all the things which are coming, it will not function. If something is happening in life, let it happen. It is not going to be bad. And if it is bad, why is it bad? Because of some things which we have done. And if it is bad, it is something which we can learn from. Past is not something to be regretted about. Past is not something. If you did something in the past, do not regret it. Learn from it, do not repeat it. If something happens in our life, it does not mean we should go backwards and regret, oh, I wish I would not have done this. I wish this would happen in a different way. Can you change the past? Is there any way? Did anyone create a time machine, which I do not know about, where we can go back and fix it? No. Yes. Who said yes? There is. There is a time machine. Very good. Show me. I also want to see it. Yeah, where is it? Yeah. Huh? Yeah, that is being in the present. Finish the satsaṅg. Go and relax and be at peace. So, the past, you cannot change. Future, except the time traveling machine. Do we know the future? No. Jyotiṣa is one form which can indicate or help us see the right path, but that is not the future as a story, which I repeated multiple times of holy Gurujī Vedāta. The Vedāta, they can write what they want, but it is still in his hands to change whatever he wants. Trust him. Let go, let him work with us, give him the free hand. But that only will work when you trust, when we give up our inner conflicts, when we give up our inner fighting. We are just fighting like crazy with whom? Not with him, with ourselves. Until that does not stop, we... we will not progress. All the tools he gave us—satsaṅgs, bhajans, mantra, anuṣṭhāna, kriyā yoga, meditation, prāṇāyāma—everything he gave us, what does he want in return? Nothing. Our love, our devotion is enough. That is it. He does not need anything else from us. It does not matter how much we try to impress him or God or ourselves or try to fake things around, it will not work. It might impress a certain category of small people somewhere, sitting somewhere, but for what? Certain fame which we want for ten days? After that, what? When people see the reality, then what? That is why it is best to be transparent. It is best to be open. Talk about things that we do not have conflicts about. Inner conflicts, outer conflicts, any type of conflict. If you have something in your head, if there is something going on, talk to your partners, talk to your friends. Sort it out. Get it done with. If the time does not allow, the time will allow. Be patient. The time will come, but everything has a solution. Do not think that there is no solution for anything. Coming back to yama and niyama, expectations is one of the yamas, not to do. There are many things: brahmacarya, there is expectations, there is, uh, what is this? There in yama: satya, truth, do not lie. So which is, uh, of, um, niyama? We are niyama. Satya, lying. Lying does not mean that we are just lying in that sense, lying to ourselves, lying outside, lying for anything, any type. Even if we are trying to sort things out and we say something which might be a white lie, still be honest, be open, maybe. At the moment, that person will not understand it. At the moment, maybe it will be hard to accept, but that will go a longer way. One lie to cover up that one lie—how many lies do we have to say? Thousands. Just be honest. At that time of honesty, the person might or might not understand, no problem. Later, you and that person, or the majority, or everyone, will realize that that was the best choice. Astea, which means not steal. Not steal does not mean stealing physical objects. What does Astea mean? Steal the love? Intellectual knowledge, do not try to copy what other people are doing just because you think. Exactly, same point. Neighbor’s grass seems greener, is not necessarily greener. Next was ahiṁsā. Ahiṁsā paramodharma, that is all we know. Ahiṁsā, everyone knows ahiṁsā, right? No killing, no torturing, no this, no that. Ahiṁsā does not mean that hitting a person is torture, no. Even by words, you can harm people, even if we say something unknowing or unknowingly. Also, ahiṁsā. Then, santoṣa. Santoṣa means satisfaction. This, we were, the whole thing was about satisfaction, too. Be content and happy with what we have. We always will want more, no problem. What is, what we get, we get. What we do not get, we do not get. Be happy with what we have. Then next was, huh, svādhyāya is from, uh, niyama, brahmacarya, huh, which means do not collect things. We came with nothing. We will go with nothing when we are born. We are born how? With clothes and jewelry? Huh? No, we are born naked. We will die naked. Even if you are covered up while dying, you are not taking it with you. Use what you have. Give. Donate. Keep for yourself, spend, enjoy whatever you want to do. It will not go with you. Many houses, you know, after the grandparents die, we found a pot with gold coins. Yes, he was hiding all his life under the pillow. What did he do with it? Stayed? Donated? No. For good deeds, good projects for ourselves, for our growth, for our family’s growth, for the growth of the community, many options, storing up would not go anywhere. Then comes niyama, the things which we should do. Śauca, śauca means to be clean, pure. Yes, showering is one aspect of that, to stay clean and not to stink. For me, it is very important because I sweat like crazy all the time. But śauca means inner cleanliness, to be pure, to be full of love, full of devotion from inside when... What is the impurity for this? Soch is these things are the impurities: inner peace, inner cleanliness, outer cleanliness. Yes, we will have a shower, we will go and scrub ourselves, and then this all outer cleanliness, very good, inner cleanliness. And how will all these things go by surrender, letting go, giving up? It is hard because then we feel that we are now like, um, sheep of a herd, following one sheep. It is hard for us to accept that we have to follow something blindly. I am not telling you to blindly follow something or someone. Use your viveka, then see what is right and what is wrong, then do it. That is why we are viveka. Then, next point in yam: tapas. What are we doing with Niranjan in the morning? Understand that is your tapas, sitting in one place, meditating, doing your kriyā, doing your mālā, doing bhajans. Everything is tapas that comes under tapas. Then is Īśvara-praṇidhāna, which means to remember and to think about God. God can be God. Get me, Gurudev. God can be anything. What we are following, remember? Think about it. Be more spiritual. Keep that in our mindset. Then comes svādhyāya. What are we doing when we are reading scriptures, when we are reading books, when we are studying? In college, when we are studying in school, when we are reading anything, any type of knowledge is Svādhyāya. Svādhyāya, jābara vāṇīca, from Svādhyāya, then you can give Pravacana lectures. Santoṣa, satisfaction, that we did already. Anything else? Anyone remembers anything? Brahmacarya we did already in that Yama and Niyama, this is the foundation. Now we laid the foundation, then we will come to the ground floor: āsana and prāṇāyāma, pratyāhāra, dhyāna, and samādhi. Samādhi is the last stage. So tomorrow we discuss prāṇāyāma and āsanās. That you all know much better than me, so... Pariṇāmakam nihitam guhāyām vibhrājate tad-yatayo viśante vedānta-vijñānasu niścita artha nyāsa yoga yadā yat śuddha sattva te brahma loke tu parāntakāle paramṛtat parimucyanti sarve dhāram vipāpam parameśmabhūtam yat puṇḍarīkam. Pūram adhyasadkṛṣṭam tatrapi dhāram gaganam śokas tasmin yadan tas tad upāsitavyam yo vedādo svarāv prokto vedānte ca pratiṣṭhitah. All the time it is śānti, śānti,... eh? Get inner śānti. That is what we need. Sometimes there are so many things going on around us, and we sit here. It is not only me. Many people have this, you know. You can feel the energies. You can feel what is going on, and then it is just like everywhere, even inside of me. You can feel that with me, I can feel that with you. Calm down, relax, enjoy life, be happy. Sadā Śiva, Sadā Śiva... Sadā Śiva,... Sama Rambhām, Sama Rambhām. This is also good training, without reading, just listening. Sada Śiva, Sama Rambhām, Sada Śiva, Sama Rambhām, Sada Śiva, Sama Rambhām. Śaṅkarācārya Madhyamām, Śaṅkarācārya Madhyamām, Śaṅkarācārya Madhyamām, Śaṅkarācārya Madhyamām,... Asmadācārya, Asmadācārya... Asmadāchārya Paryantam Paryantam... Asmadāchārya Paryantam Asmadāchārya Paryantam... One day, Guru Paramparā. One day, Guru Paramparā... One day, guru paramparā. One day, guru paramparā: Sadāśiva samārambhaṁ Śaṅkarāchārya madhyamām, asmadāchārya paryantāṁ vande guru paramparām. Sadāśiva samārambhaṁ Śaṅkarāchārya madhyamām, asmadāchārya paryantāṁ vande guru paramparām. Śaṅkarācārya madhyamām asmadācārya paryantam vande guru paramparām. Sadāśiva means from the Śiva himself, Sadāśiva, the first one, the first who was here from Sadāśiva, beginning from. There is no translation. From the beginning of Sadāśiva, Samarambham, Śaṅkarācārya Madhyamam, so from Sadāśiva till Bhagavadpāśrī Ādi Śaṅkarācārya jī, without Bhagavadpāśrī Śaṅkarācārya jī, this sannyāsa paramparā would not exist, this, all these beautiful stotras which we are singing, Ananta Saṁsāra, Samudratāra, or many stotras, Totakāṣṭakam, many stotras were created by Bhagavad-Pāśya Śaṅkarācārya jī, that would not exist. So, from Sadāśiva himself till Śaṅkarācārya jī, I bow down. Sadāśiva samārambhaṁ Śaṅkarācārya madhyamām asmadācārya paryantaṁ maniguru paramparā. So, in my Guru Paramparā, from whoever is before, so, for us, it includes Ālāpurījī, Devapurījī, Mahāprabhujī, Holī Gurujī, and Swāmījī. So, my paramparā till my current guru, which is Viśvagurujī, I bow down to the whole paramparā. So, from Sadāśiva himself till Bhagavadpāda Śrī Śaṅkarācārya in the middle, then my whole paramparā till my present guru in my paramparā, I bow down to that whole paramparā and to everyone. So, basically, this is us invoking them, making praṇām to them and remembering them before starting any lecture, any good work, anything. Then comes, "Guru Brahmā, Guru Viṣṇu," that we know. Then comes, "Mannātha Śrī Jagannātha," that we will practice. Tomorrow, and at last, I sing what śānti, śānti. So, "svasti prajabhyam." All the praja—praja means all the people, like the king, and then the king has all his people. So for us, all the people of Gurudev’s disciples or whatever, so all the people. "Swasti prajabhyam paripalanta." May there be long... Life. May they have a healthy, prosperous life. May they be happy. Swasti means long life. Prajābhyām means people. May they have enough to sustain their lives. On the path of justice or ethics, or on the path of truth, may they stay on. The path of truth, may they stick on the right path with honesty. With the blessings of Maheśa Maheśvara, which means may the blessings of all the ṛṣis and munis, may their blessings be with all of them. Then comes "Go Brahmanebhyo," all the cows and all the animals, may they be happy and be in peace. All the Brahmins, may they be in peace. Go brahmaṇe bhyo śubhaṁ astu nityaṁ. Śubhaṁ means śubha means, um, blessings, happiness, happiness, blessings. Śubhaṁ astu nityaṁ. Nityaṁ means forever. Lokaḥ samasthā sukhino bhavantu. May everyone be sukhī, may everyone be happy, may everyone be healthy. So basically, this is a blessing mantra at the end of the speech: "Svasti prajābhyām paripālayantām nyāyena mārgena mahīṁ mahīśāḥ. Gau brāhmaṇebhyaḥ śubham astu nityaṁ lokāḥ samastāḥ sukhino bhavantu." Om śānti śānti... Om Śālapurījī Mahādeva kī jai, Devādhyadevadeveśvara Mahādeva kī jai, Śuddhanārāyaṇa Bhagavān kī jai, Hindu Dharma Samrāṭ Paramahaṁtsvāmī Śrī Mādhavān Purījī Sadgurudev Bhagavān kī jai, Viśva Guru Mahāmaṇḍaleśvara Paramahaṁsvāmī Śrī Maheśvarānand Purījī Gurudev kī jai.