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Husband and wife, having already walked their path in this life, will reunite through their astral bodies in another part of the universe—the astral world. There, both husband and wife will come together again in harmony and understanding. It does not matter who dies first; the other will wait. Your soul waits for that, calls to you, and longs to merge and come to you. Thus, it is said that for a yajña, you must have a couple, a husband and wife. But husband and wife must be very sympathetic. Otherwise, they fight, saying, "This will not be good." I was thinking of Jñānānanda, Vijñānānanda, and Āśāpurī, but they are fighting. Yes, Āśāpurī is small but powerful. So we cannot. Truth is truth. I am your master; I must tell you. Another thing: Mohan and your wife, if she wants to come, you can ask her. Come, but I do not think she will come. Yet if she comes, it will be very, very good. When have you done the yajña with her? So you can tell tomorrow, okay? This is number one. I was thinking of dharma. Dharma, Dharma Rāja is the Dharma Rāja. He is the king of heaven, and Dharma means the king of justice, the giver of truth. Or Rākṣasa—that is called Yama, Yamarāja and Dharmarāja. Dharmarāja and Yamarāja both occupy that chair. This is the spiritual, divine, and full of spirituality, everything. For those who have bad karmas, these karmas fall under Yamarāja. Yamarāja means the king of death. He has the power. In the Pali Abhidhamma, there is this side here, and this side is the Dharmarāja, and this side is the Yamarāja. Between these two is always Śiva. So Śiva is the master; Śiva is the guru of both. Thus, he said this: Yama will not do anything. They will obey very much, and also Dharmarāja has to obey Śiva. This is a science of the Vedas. That man and woman, we call them, when they are married, they are like a bird. This bird has two wings. So the jīvātmā, females and males, are merging; they are together, becoming of one age, and their body is like two wings. A bird cannot fly without wings. When you have married once—in Christianity also, you will not marry a second time. In the church, no. Now they gave some allowance. We said that our government officers, we will say, you can marry with the... what do you call that? Registering. What is the office? The register of marriage. Then they can take it, okay? And then they can divorce again. And then you can go to... That is it. It means broken wings, broken legs, a broken heart. That is not your path to come there. Therefore, either you should not marry, or if you do, then you should be like that. Therefore, at the altar of the temple or ashram or church, where there is a candle and the holy book comes, the priest will speak and read. First he will ask the wife, and the wife will say yes, and then the husband. So many of you have married, and you know. But I always say, look—because I am in Austria and Austrians are very strong about this marriage and so on—but now marriage is nothing. Many are marrying in the second year or not at all. Because the human soul is very... You are on the border to merge into. But we make mistakes in our principles. Humans have principles; animals do not. But there are some animals too. When one partner dies, the other will not take another partner and will soon die also. So they are very close to this. Therefore, it is said there that you have to promise. Promise—promise—it does not matter which religion. In every religion there is the promise, and you cannot break your promise. If you did, then Dharmarāja will say, "You told your husband, 'I will be faithful, and I will be forever. It does not matter if he is ill or not ill. I will give this promise.'" And promise to whom? Not to this priest, but to the holy. You give your hand on the holy book: Bible, Quran, Bhagavad Gītā, Rāmāyaṇa, etc. Then you become one. So you believe you know God, and there is togetherness, and the husband will also say that: "Now yours is mine, and mine is yours. I will be forever with you. In every difficulty, I will be with you." That is how the people were. In India, I did not see that wedding or stay near there and look at everything. But in Christian, in European, I have heard sometimes. Now, how will you promise? Because Dharmarāja, dharma—dharma is the justice. Dharma is the righteous house. When you promise to the dharma, then dharma will not change its record. Now, the record—where is the record? I never saw it anywhere, but it is in ourselves. If not, then Dharmarāja will give it to the other office, and that office is called Yama. Yama will say, "You did it." Yama will not say that you should do it. They are very honest, but somehow you have to survive. So you have yamas, and yamas are torturing. The yamas are functions where everything is torturing. And Dharmarāja—that is, you have the heavens. Heaven is not one room, not one country; it is forever everywhere. But the Dharmarāja and Svarga are heaven. This is still limited, because if there is no limit, then where is the hill? There is no hill. But Yama said, "Our kingdom, Narakaloka, is our kingdom." So now there are two: Naraka and Svarga, hell and heaven. But this too, when we come to the spiritual, it is what we call the guru. The guru is the friend, but also still the one who is making a ceremony for us. When we go to the meditations and like this, yes—if your wife promises and you promise that now you will separate, but "I am not going to marry. I only want, I will be yours, but now we will not have the relation of wife and husband, but we will do our dharma." Then it is okay. Then both go to heaven. So if both have the same words, what you spoke, then it is said that is called brahmacharya. That is called that person for whom brahmacharya is not a sexual brake, or this or that emotion. It is that your consciousness, your truth, your vivekā, that brought you into this. So, the yajña. There are two. One is the fire, the yajña. In Christianity, in certain countries, the traditions are different. But still, you have a candle, and you have this guggul fire. Vairāgya is in the Dukha Prajā. So there is a fire, and we have this guggul. It is like a gum of a tree. It has a very nice smell. This we have in the church, or we have in the temple. There was, what? Yes, Vairāgya is of the Ustras. Okay, does it matter? It has a sense. So, I mean, this is something interesting or not? So long, there was only this kind of guggul. After came the wax; otherwise it was with oil or ghee everywhere. Everywhere, and then people made what we call agarbatti, the incense. Before, it was not, and real pure purity is that if we take this guggul—this is a kind of a bush, a tree like our babool tree, what I always tell. Babool tree is very, very powerful, I can tell you, between something. It is in Africa, it is in India; in certain countries it is called the babool. The fruit of this, this bagul, is very good as a vegetable. Pañcakuṭa, vatsa making, doing. You have some problem? Sometimes, should we give a massage for you? Yes, yes. Harriet can do something. Anyhow, now the only best vegetable you can have is only in bush trees, vegetables, different bushes. I am not going for jowar, okay. So there is one fruit of this tree; it is something like what we call a pisolka. What it is in English does not matter. There are a great many green beans; the beanie is different anyhow. This again, I want to make the people are looking in terms of the world, in the whole world, and they will say one Swāmījī's from the... chakras coming to the other point, and, but it is a good, "Why not?" So, "Aha, okay, now I know what they are doing with me, okay." But you should, time to time, so the altar, so that I can, a little bit, my... Yes, so a little bit. So they only want that. So beautiful. Our whole hall is full of it, beautiful people. So I tell you this, something. Why? Why am I telling this? It is very good for you, I think. It is very, very good. And it also, "I am that I am." The pakṣī, pakṣī means the bird, and bird: "I am that bird which I don't know tonight on this tree, and next time they will be in the bush trees of Australia," and so on, okay? And that fruit, let's say, from this is like... like a bean. Now when they dry, or we take it and boil it a little and dry it, it is a very good vegetable, very good. But this is only between. I had no way in my mind to think and talk about this subject. But this is one of the best of the best, a remedy for the females. When some are different, when there is bleeding, it does not stop, or it comes every second there, bleeding or this. If you take this fruit of this—if it is long, you put it in hot water or boil it a little, or we make a powder, and half a teaspoon in one big glass or cup of warm water. Leave it inside for 20 minutes, and then you just drink that all. Within 15 minutes, that will stop that bleeding. It is one of the best, this fort, that tree which we have in the garden. We have, I think, a thousand trees. All our cows and goats and our horses are eating. I did not know, and now I discovered, and people are telling me all in Europe, "Please, Swāmījī, when you come from India, bring it." So I bring them 10 kilos or more, and in a seminar, in one hour, it is gone because it has the medicine. So, like this, also what we have, this guggul pūjā, that is very good. Very, very good. And this incense, what we have, there is not good, not good inside everything. We do not know what they are putting. Incense is not good, and that one, but we need a little fire, a little bit, and there we put only, like, a little about the seed of, let it be, a corn of the rice, and that gives some good smell, and it is good for... Maybe we make our tea pūjā, so we have slowly, slowly changed many things. That is why also you see, when I came to Europe, I said, "Why? It is in my temple? Is this from where? Is this?" They say, "No, no, it is over in the Middle East also, this." Very much, this region is like this. It is a medicine, a very good medicine, and so there are five difficult remedies from five different trees. When we bring it all together and cook it, it is very tasteful. You can have separate, you can have together. It is something very, very great. Anyhow, my dear, I was, and I will still touch your Manipūra Chakra, but I have to finish this. So the pūjā, yajña—yajña is to bring you on your path and on your partner's. There is also between guru and disciple. Guru and disciple is where we give sannyāsa dīkṣā. Dīkṣā means the sannyāsa ceremony. Then the master is doing this. So, Paṇḍitjī is also doing a seminar for sannyāsa. For us, our sannyāsa from Śaṅkarācārya—every sannyāsī who got this ceremony, which my Paṇḍitjī are doing for my disciples, they have a right to have a title, Paramahaṁsa. All sannyāsīs, they have a name, for example, Paramahaṁsawāmī Lakṣmaṇpurī. This is his complete name. So if it is like that. But of course, now you should say, "I am Paramahaṁsa." So, now it has brought you near. It told you about what it is. But Paramahaṁsa is the Paramātmā. You now have to practice, meditate, keep the disciplines, principles, everything. Then you come to the Paramahaṁsa; otherwise you remain like a crow. When you meet... So, there are many, many of my sannyāsīs, they are gone, and this and that, and they even become against the master, they... because they think, "I am..." The master, I do not want anymore many things there, so you know what I think? I think you have a beautiful cherry tree and many beautiful blossoms there are. All does not get the fruit, and now the fruit is there. This will not all rise. And where all rise will also not be complete, because there are worms inside. So rare will come all. So, from let's say from 500 cherries, if 10 cherries become the best, and out of this bunch, one becomes a proper Paramahaṁsa. Otherwise, there is, but the title is given to you, the Paramahaṁsa. You are a doctor now; you got doctor, but still you are not a surgeon. It will come more after and after, so we have to work. So tomorrow the ceremony will come, and that priest or paṇḍit will sit and make the ceremonies. Lucky are they who can. But one is our couple. So, if I ask the Dharmarāja and our Pūrṇimā, Pūrṇimā God, Pūrṇimā, yeah, so if you are, we will give you the instructions, and you can sit for the ceremony. Yeah, that is very good. And the second is, I think, if this, what is her name, this, yeah, she is, you know, she is like a, like a water frog. I want to put her here, and she jumps to there. Joke. Sometimes one should say the joke. So if you both want to sit also in the ceremony, it is an opportunity. It is an opportunity. Now, in this, it is not like that you will sit here, you will get prasāda, and you will eat. No, no, no. Yeah, and if you say, "Now I am in the wedding ceremony," of course, this is another ceremony. But of course, there are many things. First, you should have good clothes, wash them today, nicely. It does not matter; it must not be Indian sarees and so on and so forth, but other clothes, very purity, purity thoughts, this and that. And you have to give a donation, because this is what we will eat, the offering, pūjā, that will cost us also. If I can tell you what is, how much will come, this... You have that here? No, but here, paper. Yeah, no, no, you gave. You have given the power. Yeah, so there are about, I think, at least 100 different things. So there is a key, there is these, not kilos, but it is of this. Whenever I am going somewhere, I need my limb. What it is for the sunshine, I will need this. How I did that, oh, this is for. My telephone, and so little, little... Everything is there at the same time. You can, or you should, give the donation, offer this. So, this is a... so, your... and otherwise, who? Who have out of this? We are out of our highway part to do. Then you have to go to the guru and have a ceremony with the guru and be loyal to the good; otherwise, this all is there, but you are not there, that is it. Like, for example, there are two or three political parties. So you are with one party; you have to be; even if you are not the winner, you have to be with that. But you go from this, okay, I go to the other party. The other party will take yes, but then they will not accept you. And they lost. You go there, then you are nowhere, then you are nowhere. So, if you are successful or not, you have to remain there. So that is also that ceremony of the Masters given. One while I was in New Zealand, people—it was about 15 people—I gave them good ceremonies to do, to clean that all, but slowly, slowly, 10, 15, from 15 to left, and they are on the path. So tomorrow is this yajña. This yajña will be mantras, and these mantras will be from the Vedas. There is one movement which is called the Gāyatrī movement. In the Gāyatrī, they are very nice, and they will do the ceremony here. There are many others, so we have here a temple. There are a few temples of Hindus, and they are coming, inviting. I have no good constellation with the Hindus, you see. So my karma, or my destiny, or my good luck, that I have this disciple of mine. Why? Because now they are more faithful, more practiced. Indians, they are like a, one is pigeon, then one is other breed, bird, and then is papaya, pipu. And so there are about twenty kinds of birds. I throw the seeds, and all will come and eat. Then, in the afternoon, at the other church, there are some seeds they will go to. That is not so. Unfortunately, I am belonging to the whole world, and this. But Indians have lost, and Europeans have got that culture. I tell you, Europeans or Westerners will bring the signs of India back to India. Even the yoga that they are doing, my God! So even I do not go there. When I see it, it is something completely lost. Yes? And in the temple, if you go, then, hey, where is the camera going? Get up and root. You also do not sit like the eating table. Yes? Take one chair and do it like this. Sometimes this side, sometimes this side, sometimes this side. So, practicing is not... But you ask the Indian 99.5, they all will say, "I do not need anything, I need my exercises." But more, this Western, what they call this, to go to gym. "Gym" means eating, I know, but in Hindi, "gym" means, in Gujarati and Rajasthani, "please come and eat." So they will come to temple. Morning, 7 o'clock, 8 o'clock, pūjā comes. There are two, three people. Then, about 9 o'clock, 8 o'clock, the paṇḍit will read something, and maybe some sannyāsī comes or someone. So, there is coming about 20 people by 11:30, because 12 o'clock is at dinner, or... lunch, so in 15, within 15 minutes, the temple is full. Many even do not go to the temple; they go to the basement where they are eating. So they said, "Let's go to see our friends and eat." All, wife and children and everything, they put one dollar there. Four people are having dinner, lunch, so I am saying they may come and tell me something, anything, but I know this, why? And like me, like some Gurujī comes, no, they will not come. Or if you come, I am a strict one. They are only for coming to the temple. They say, "Hare Kṛṣṇa and Hare Rāma." They do not call God Rāma. They do not believe in God Rāma. They do not pray to God Rāma. They have only Kṛṣṇa's elderly brother. What is his name? Kārtikeya. Kārtikeya. Not Kārtikeya. Balarāma. Balarāma. So Krishna's elderly brother is Balarāma. They worship that Balarāma, not God Rāma's Rāma. There was the king, Bhagavān Rāma, King Daśaratha. Daśaratha's son, God Rāma. If you tell Hare Krishna people, "How is God Rāma from the Daśaratha and Sītā?" they say, "Semi-God." It means just nothing. It is such a, but such a, again a trick. My dear, my Kappī Nāgin Bhai, the Mohan Bhai, myself, we are sitting here, these two other girls, and Indian Indians. They will dance because Bhagavān Rām, Daśarāj San. But they do not know, and what they do on the Rāma, not Balarāma. If they will say Balarāma, people will go all out of the room. Yes, I am true. So do not make trick like this. So Hare Rāma, and then you are also, all Indians are so emotional, and Hare Kṛṣṇa, Rādhā. Who is Rādhā? Who is Rādhā? In no holy books written. In the Bhagavad Gītā, in Śrīmad Bhāgavatam, know where is the name of Rādhā? Kṛṣṇa's wife is Rukmiṇī, and they forgot. They put Rukmiṇī in one corner, and we do not know from where this girl came. It is like they are making the picture like in the Middle East, the kings let their girls dance there, like this. The Mughal dress, they destroy it. If I say it, Radha, "Do not believe my God, I will not have hair when I come out of the temple," yes, but that, you know, I do not believe. I said, it is not a Krishna, poor Krishna. He does not know anything. But now you make a picture. So, my dear, it is very careful. And me, I am not—I am proud of myself. I am not the best one. But I am on the path of my yogīs, that is paramparās. From there to Mahāprabhujī, and evidence we have now, still people are living, that Mahāprabhujī, as well as Devapurījī, the dead body again brought into life. Many, many things, read the Bhagavad Gītā, the book. Therefore, these mantras from the Vedas are very good. Tomorrow, they are coming, the Gāyatrī Parivar. Gāyatrī is the mantra, and the Gāyatrī mantra is from the Vedas. Now they are saying that all is born from Gāyatrī. That is also okay. But they have a good mantra, very clean. They will not make too much smoke, and everything we will have tomorrow nicely. So, this is a... when you marry, please think over, not for three days, four days, and this and that. And also, when you make your mantra from your Guru or receive initiation from your Guru, then it does not matter what it is, you should not go. Because then you are like a child of your mother. You can have many mothers, but the real mother is the one; that master is that master. You have to have confidence in that master's master. And the real master, otherwise another master will say, "You have a mantra, you come to me, I am the best one." Okay. Here sits Jñānānanda, and he is a disciple of Paramahaṃsa Yogānanda, and he did not see Paramahaṃsa Yogānanda. He did not see him, but he got him from his people, and he accepted him as his guru. Very good. And then Gyanarayana asked me, "I want you as my master." I said, "No. Your father is your father." But I will give you everything. Your father is not there. I will be like your stepfather, and you have to follow the path. He said, "Yes, Gyanarayana, try it or not?" He told me two times, three times, but I said yes. But I do not give you initiation because you have it. And your master spoke to me, and your master is in me and in you. But of course, he is a cowboy. So tomorrow will be a beautiful ceremony. Money, and tomorrow is the inauguration of our ashram. Thank you, everybody, for coming here with great respect, with great love, and take it as our own ashram, as your ashram, as my ashram, and it is for everyone. This is a very new ashram, a little child, so we need a lot of nappies. So it means also that if you can give donations, there will be a donation box. We do not want to tell you how much. There is no limitation, but tomorrow we will do this, and then we are going to that program. Oh my God, the whole lecture is there. But this was good, no? Very important. These rules, this is very, very important. We are human, and it is okay, you do what you like, we do it. But if it is changing, there is something wrong, and then it is your, you will be. So, it is a very, very important thing to think over for everyone. If you have only one friend, that you are in the school and your teacher is your boy, he is a boy, your best friend, that should be forever the best friend. So, we have to come to our heart. To heart, and there is for it. There is some bhajan: "There, bhajan, Kindle my heart with Mathā Guru, Kindle my heart."