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We are going to practice a prayer for high consciousness and the soul, which encompasses the whole being of human creation and the means of its achievement. We meditate daily and afterward make praṇām, our prayer. It is said that after our yoga practice, we shall worship. In this modern era, people have lost touch with reality. What is reality? For me, it is to become one with Brahman. Many people act only for this life, but after this, we do not know where we are going. Who shall guide us? This is very important. We have a highway from here to Sydney. There is a guide for the high road, but now we also have technology like a navigator. We input a destination, and it leads us, saying, "Now, here, two meters to the left is your destination." But when you arrive, what do you do then? In the same way, we need the guide of a master. That master should lead us from where we are to the Brahmalokas. In this world, we are here near our Brisbane Ashram, the Yoga and Life Śiva Mandir, and Swami Madhavānandjī’s ashram. I am here. Another is sitting in Melbourne, where there is also an ashram now. From there, we begin our journey. Even an aeroplane has a navigator. It flies like a bird from the airport. We know the wheels of the aeroplane fold up. We have learned this from nature, from creatures like birds. They tuck their legs toward their belly when flying and stretch them again to land. We know very well that if the legs are not spread and are still folded, and you go down nose-first, everything is finished. Similarly, this practice tells us that we know we are landing in that Brahmaloka, but there, do not say, "Now I know, it is mine," and touch down as you wish, destroying everything. You would still fall down, then look up, and then come down. Similarly, our sādhanā proceeds within our body. I am not a doctor or a surgeon. You also may not be a doctor. You may have a little knowledge, but it is precisely the surgeon who can operate. Similarly, it is the master, the Gurudev, who does this in their way. When we chant mantra, the mantra is constantly guiding us on the path to the master, to the Gurudev. There are not only one guru, but hundreds, thousands, millions of gurus. But you have only one guru. What do we call that? We have one child, and this child is born from one mother and one father. In India, we call an elderly person father or mother. We say "mother," but we call that a mother. The real mother is the one who gave us birth; that is my child. But we respect an elderly person as mother. Someone our own age we call sister. Someone very young we call, "My child, how are you?" We talk to them and call them this way. It means we are respecting our humanness. Otherwise, if you say, "This is my mother," "This is not my mother," we will fight. Or a girl of equal age, if you are married, you say, "You, my wife, become my wife," and so on. That is also not correct. We should educate the child. We took care of the child. In the whole city, the whole village, the whole street, the whole neighborhood, they will always respect and give lessons to the children as if they were their own. In this wise way, there is a guru. We have one guru called Satgurudev, which is your master. Let us say you have your master, and the master was old and passed away. Now you are sitting here. My master is no more. He died. What will I do? I will search for another master. That is the wrong way. First, the master never dies. Second, you also do not die. The body is not the master. The body is not a student or a disciple. It is only a dress. How long have we had this dress? We will take it off and give it for laundry, but we have another one. Yesterday, your master had a yellow dress, and the next day he came with an orange dress, and then you see a red dress. Why is my master changing colors? It is a color, but the master has only one color, and that is ātmā, the soul within us. What does it mean? We never say, "Master, die," and you also do not die. The saying, "This died," is wrong. Who dies? Can you find out anything that has died? These are the five elements: the space in the space, the water in the water, the earth in the earth, the air in the air, and the fire in the fire. Who died? If you realize this, you will see they are still living. Sometimes it is like this: people are buried in the earth, and it is said it takes a long time to merge into the earth and other elements. More life comes inside, though we are under the earth. In our body, many other worms are developing. So you are still life. Your body is not only one. Ātmā, we have this all; each and every being is living in this. So it is very hard, very hard to go again to the supreme. But still, we have these five elements with us: the air, the water, the earth, etc. We spoke, and this... it is under the earth, so that is also in the brain. We think that we died, but still in our brain there is our life. Of course, we think it is okay, you can cut it, do it, but still the soul is in the whole body and in many other creations and lives. Many jīvas live in the body, and so they are suffering. They are suffering under the earth, and therefore, if it is better, we should go to the crematorium and burn it. Or there is another way: put it in the water. So they said, "Why do you throw this body into the earth? Put it in the water, and the fish will eat." But that is also cruel, torturing you. Your body here and there, and there somewhat, eyes, some part, this organ, that organ—it has a life in that organ. Some say the best is to die in the forest. There are no families, no one, and all other creatures will be happy. They will eat. That is also life, but the best is to burn it. In burning, there is another way how the soul is then going. If you go to the cemetery where you are burying the dead person, still we go, years and years we go to the funeral place, giving light and worshipping, and like this, like this... So, this is another thing. Otherwise, you go again. Everything is finished. You are free now from all. From what? All elements. Earth merged into the earth. Water into the water. Fire into the fire. Air into the air. And space, I am becoming one with thyself, the Brahmalokas. This is that fire. But even again, also the sādhus and sannyāsīs, they do not burn. They sit in their samādhis. Now there is a different path. There is a different path. And so they give it as the samādhi. Samādhi means not died. Wearing, there is died. So this is how the soul with us is, not like a queen, a big queen. When she flies, then all the flies are gone. So this is how we sell. Now, there is another thing in the soul, and with all everything, we have attachment to many things. Then, how, where will you say that I have to say goodbye to this one, and goodbye to that one, and then this? And that is only one for the humans. Even many animals also have only one death. So do not think only of this life. As long as... Ādiguru Śaṅkarācārya said, and at that time he gave these rules. Otherwise, the first stage of life as a child is called Brahmacharya. Brahmacharya means student, and student means only concentration on knowledge and wisdom, not drinking this or that and doing different things. Until 25 years, that is called brahmacharya. So brahmacharya does not mean you are married or not married, but that your destination is knowledge. You will learn, and further you will learn. Until then, your parents do everything for you. After that comes what is called the Gṛhastha Āśrama. That was Brahmacharya Āśrama, and now it is called family marriage. Now you are married, and you have duties. You have duties, you have work, you have learned. Now you are earning money, you are everything, giving knowledge, father, etc. But now we have one step: you marry and go with your wife together until 50 years. So whatever you are doing is called Gṛhasthāśrama, family life, from 25 till 50. This is called the 25 years. Until that, you had a child, you gave the education, your child became 25, you give them marriage, and so on. Now, what are you doing? Therefore, it is said that is called the step named Vānaprasthāśrama. Vānaprasthāśrama means, vana means in the forest. On your farm, go there and leave. Both wife and husband live very peacefully, harmoniously there. Give everything to your children, that is it. You offer and give the responsibility to your son, who is 50 years old already. At that time, you give everything. And these 25 years, which are born in that time, you take care of them. There is one very nice story Gurujī used to say often. There was a couple, a king and queen, and the king was very wise, and she was also very wise. They married, but this queen said, "We should only have a child if we will bring them to liberation. If you have a child, for what? You are a human now. You came in human form not for money, not for fighting, not for positions, but to go to our śahādahs. The soul which came to this body is to come to the supreme, to the highest. You want to come there, but we are doing so many things now, and we lost it." So she said, "I should give the knowledge to my children, and you should help me," she said to her husband, the king. The king said, "Yes, I accept, and I wish very much the same thing." When they were about 10, 15 years old, only a child and mother, he gave such knowledge. It is called being above everything. Vairāgya. Vairāgya means we are completely detached from anything, no attachment to eating, drinking, everything. And what did he say? The mother, after these years, always she was giving knowledge. When she was pregnant, she was constantly talking and giving the mantras of the Vedas and everything in life, what God is and this and that. The child was already so great and holy, and the mother said, "Please go to the forest. It is your life now." Like this, she sent four children to go. The fifth child, when it was born, was given the knowledge. The king said, "My dear, my queen, the part of my life, you sent all our four children into the forest. We do not know where they are, and they have become great saints, very great. But now it is our time to go. So please, Queen, give the knowledge to this child, which is for both to become a yogī and a king. A king is one who has the science of yoga and also takes care of humans and all other creatures. So this is both. This child, please teach him that he becomes both, the king." She said to the king, "Yes, my dear, I will do it. I will follow your words." And he said, "My words, you will follow forever." She said, "Ever and ever, it is one day’s. You and me are one day’s in the Brahman." And she was teaching him, child, and the child was only 11 or 12 months, years or months, sorry. One day, the mother said, "My son, I give you this whole kingdom. I gave you this knowledge of being, how the king should be, and how you, yogī, will be everything, and please be humble and kind to all, and teach them all the good things." And he said, "Mother, what is that?" She said, "Your parents, your father and me, my son, we have done our duty. Now, I gave you everything, and we are going to the forest. We will not see you anymore." Well, before she said that, "We are going now," he said, "Mother, if I have some problems or good things or anything, I would like to say to you, Mother, and I am in which..." Situation can be, she said, "Yes, my son, I give you my ring from my hand, from my finger. Come, I give you the inside. And when you need something from me, then take the ring off the finger and look inside. What is? Where is my address? My address, where is my address? Is it so?" And she put a ring on his finger, the first finger, and they left. One day, he was very happy about something. He said, "That great and happy time I had. Really, today I would be so happy that I would tell my mother how happy I am." And he looked in the ring and said, "This day will go." That is all. After a few months or years, he was a little bit sad. The people, the kings, the people, the public subjects. So he was so sad, and he was not healthy a little bit, and he did not know what to do. Again, he took the ring and said, "Mother, I want to come to you." And look into the ring, there is written, "This day will go." That is all. This is my knowledge training for you. This is for you. I gave you, so this day will not be forever, so do not worry. Be aware and watch till the coming good days. And when good days are there, do not think that, "I am great and everything, my day," but they will come again. That is called a mother. It is written in the scriptures, the name I forgot, and Gurujī was often saying this: that is a mother and a mother and child, father and child. Not that you throw your children somewhere, or do not throw your husband somewhere, and my wife in somewhere, and where are you? A human. You are God, but you have lost that dignity of your godness, and therefore, oh humans, you are now suffering with problems and this and that. In a similar way, we are coming from these prāṇas. The prāṇas are the energy, strong, and they will go. The prāṇamaya kośa, these prāṇas, and the nourishing food, annamaya kośa. And that is catching up, holding us. Present. Good or bad. Anything. This or that. And therefore, this is the program. Then, if you are going there to the program, to the masters. Then, when you will go. Where we go there, then how your life should go, and how you will see your life on your earth. And you are there, turning round and round, and you are looking, "This is my body, but how to go in? My door is closed. My door is closed." I want to go back all things, all elements besides. Therefore, it is better to clean as soon as possible the thought that this soul again goes into this space in the past. Do not think. Therefore, Śaṅkarācārya said, when you are then becoming a sannyāsī, you can go there, please. Go back into sannyāsa. Sannyāsa becomes then the sādhu. So after 75 years, 75 years, then you can ask the master to give you sannyāsa dīkṣā. That means the inauguration for your becoming a sannyāsī. Before, no. So it was brahmacharya, gṛhasthāśrama, vānaprasthāśrama. And the fourth one is the sannyāsa āśrama. Now you can become a sannyāsī, and it is because all your desires are more or less gone. But Śaṅkarācārya said, "I give you that when you have done these three steps: Brahmāśrama, Gṛhasthāśrama, Vānaprasthāśrama, and now Sannyāsa Āśrama is after the 75 years. Now you are very weak, how will you do for people? How will you lead dharmas everywhere?" Therefore, if you have what we call vairāgya, if you have the vairāgya, that you... this... the brahmacharya, the Gṛhastha Āśrama and some of this, all you should leave it behind. And you are young, even if you are ten years, even if you are one year. If the mother will give you instructions in your womb only, so then you can do something for the humans, for the animals, for this earth. "Oh my son, become that." Then when you get the initiation, initiation gives you this orange dress. And what is an orange dress? This orange dress is not anymore an orange dress; it is your skin, the skin of your body, and it is colored with your blood. So you should all the times, do not neglect this, do not change one diet today and tomorrow there, and then more yoga practice, I will, okay? No. That is vairāgya. Therefore, there is one bhajan: "Vairāgya nai ho vairī vinā satsaṅg, vairāgya nai ho vairī vinā satsaṅg." So you can, now you got a sannyāsa. That is easy. Yeah, where is? You said, "Oh, I want to be a sannyāsī because of my mother, or my father, or my wife, or my girl, or my boy, or my this and that." None, nothing, anything. Now, please make me a sannyāsī. Okay, we give you sannyāsa. It was only for one month, two months, or one year. And now you are full of desires, full of desires. And you say, "My God, I made a mistake. I want to get married again." This is not vairāgya, and therefore, to follow this path is not easy. But the other path is also not easy. That will torture you. One will torture your skin from the stomach, one from your shoulders, another from your face, another from your legs. Everything will be tortured in such a way. Life, life, not died. And so, how will they torture? "I have cancer, please." And there, if you have cancer now in life, they are torturing you, yes or no? Another one will say, "I have kidney problems, yes. Oh, my gallbladder. I have brain, brain problems, yes." Life is torturing us, and if we had the sādhanā, and this we will go in the right way. So if you are young and you said, "No, I want to have enjoyed this," and, "Oh, Master, you are, but you have gone to the path. I am still there." Master never goes anywhere. That queen, she said with the two words, to his children’s knowledge. When were the difficulties? Mother said, "Better days will come." And when the good, better days come and you are happy in life, the better will come. So, the sun will rise, but also the sun will set. The sun is coming and the sun is going, but you come above the sun. The Brahma lokas are above the sun, and therefore, this sun is nowhere darkness. And so, Mahāprabhujī is the Śiva. Devapurījī said, "Devapurījī said, ’Mahāprabhujī is that. You are sitting on the door of the sun, and only...’ You are those bhaktas and those sannyasis, and those who gave the promise to the Gurudev, that then I, this gate will be called to the sun and go through the sun. Then Devpurījī is there, the Śiva, if you believe or not, that is, you think, ’Oh, this and that.’" So read in this book, our Leela Amrit, what Gurujī have written, what Mahāprabhujī have said, Madhya, Devapurījī have said in this. Not like these newspapers and some magazines and this and that. Yeah, it is a mag. Yeah. You know what, mag? Yeah. Magazine. So all are the jinns. Nothing more. Come to that knowledge within ourselves. And so, Śaṅkarācārya said, "It is okay. Go like this. Follow this dharma, dharma... Rakṣitāha dharma, dharma rakṣitāha. Dharma, if you will follow the dharma, dharma will protect you. If you will not follow the dharma, the dharma will not protect you. That is so. We have to protect. Dharma rakshita rakshitaha, dharma rakshita rakshita. You will follow the dharma, then dharma will follow you." That is a very important thing this way, and this is what we call the eternal path, the eternal within ourself. So today, we will go further. Time has gone, time has gone, dawn has come, wake my children, wake. Deep Nārāyaṇ Bhagavān kī suno rī menā, tū Harī bhaj lavalut. You know the bhajan? All beautiful bhajans of Gurudev. And one day you will get it, this. So, this is how a human, Charasi Lakha, 28.24, all creatures, many are following their discipline. Yes, many fish are following their discipline, but humans are not. This evening we will continue. Om Śānti Śānti. Om Śānti Śānti...