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Hari Om. Good morning. Good day. The blessings of our Gurudeva, Deva Svarmahadeva, Devpurījī. Yesterday, we performed worship as Devpurījī was in Brahmaloka. We worshipped with many, many devotees around the whole world. There were many devotees in his ashram, Kailash Ashram, in the Sikh district of Rajasthan, India. Currently, many temples and ashrams are open only temporarily for a few hours. But yesterday, for the anniversary of Bhagavān Śrī Devpurījī, they requested the police and government to open the doors so everyone could come, receive blessings, and leave. So, all day yesterday and today, many people have been coming for praṇām to Devapurījī, Mahāprabhujī, and our Holī Gurujī. In many other places, there are Devapurījī’s samādhis. Thus, Devapurījī was in many places at many times. He did not establish only one ashram. He was in many, many places, yet he always stayed under one tree. He did not go to villages, cities, or outside them; he stayed by some little trees. Wherever he stayed, there was a very beautiful atmosphere and miracles occurred. So, where he sat, stayed, or went, that was the great saint. We are all his devotees. Today, I would like to say: our Mahā Śiva Svarūpa Devpurījī, we all adore you. We ask for your blessings. Today, we are already asking you. Mahāprabhujī Devpurījī went into Brahmaloka last night, but we are already calling him back. Please bless us, that all creatures on this earth—all vegetation, all environments, all warmth and cold, the rain, clouds, the sun, etc.—may this whole globe be blessed. And as well as all our devotees, our disciples, all yogīs, all humble people, please bless us and give that blessing, that we all may come to Brahmaloka. Not only humans, but also animals. Great saints like Bhagavān can give that blessing. God, please forgive them. Any kind of creature, you can bring them to Brahmaloka. Saints and sādhus can give forgiveness. They can remove all problems. Like a mother and father: when a child is there, the child will cry, the child will throw something, but the parents will forgive. Mothers will forgive. Even when we are grown, our real parents will forgive us because they are one in their life. You know how much a mother takes care of a child, and how much a father takes care of the child and his wife, the child's mother. Similarly, Gurudev is the same. Gurudev will forgive all disciples, even if they go away. It is okay; still, we will give them forgiveness. Such a guru, such a saint, can liberate anyone. Therefore, we are all in that part. We will always, and always will, be forgiven. We are praying for anyone’s problems and illnesses. But it is the gods and also the gurus saying that sooner or later, my child, you have to give up this cloth of the body. We have two kinds of dress. One dress is this, from the edge of our dress. The second is our skin, meaning our body. We have to give back the body. It has given us this body, and in this body is your ātmā, your soul. Within your soul, the soul is like a skin. The second skin is that called our ātmā, not our jīvas. We have to take care of that. So, ātmā is another dress. First is our physical, material dress—this whole kind of dress. Then our skin, and in this skin is what we call the whole room, the body. Then this ātmā: every ātmā also has another cover. Within that jīvātmā, the jīvātmā also has a skin. From that jīvātmā, further, is another cover. That is what we call our prāṇa, which is already behind. Prāṇa is gone behind. But in this prāṇa—and prāṇa means prāṇa—prāṇa means between the body and soul. The mind is only the leaves of the tree. These leaves on the branches of this tree will move as they like according to the wind. So, the mind tells you many times: give up your mind, and you should bind the mind. But we cannot hold it; it is so quick. Therefore, if you want to meditate and make yourself something, then forgive it. Do not talk to your mind. Then this mind will come back. Again, it will take… it is like a thief. The mind is like a thief. It will be very nice; it is very tricky. Do not go to the tricky one. So, the body is okay. Prāṇa is okay. The mind is not. Therefore, some people are taking body and mind. Both are wrong. The body is also not ours. The body will torture us. First, it will catch us, and many things will take in their feelings. That is called the thieves, and these thieves are everywhere. So, it is in the body, but still the body is not our own. It is very tricky. Our body is very tricky. In the body are what are called the many indriyas. These indriyas are in the body. Somebody wants to torture us with all these indriyas. Do not talk, do not feel, do not get, and do not make beauty your indriyas. In all this, there are what we are, as I said. This is all we have: five and five. Of the five and five, there are ten indriyas. We have five and five; we have ten indriyas. There is a beautiful bhajan from Maṅgīlāljī. It is a very nice bhajan. It is said: You are in the horse, in Ātmā, and in this horse, the body is a castle. You are the horse, and you want to get out. You can try to jump out, but you cannot come. Somehow the horse will bring you out, but the indriyas will not let go of the horse. The horse is very strong, but the indriyas are stronger. All these indriyas become the five horses. Now, who is taking care to make the horses good and bad, under control and distraction? Five or ten horses—that is what the mind is in this indriya of the mind. Therefore, do not always talk about body and mind; do not talk about these techniques when you meditate or do something. You should free your horse. If you go, go. You should stay in your mind. Therefore, again, further, I am coming there. There is a bhajan, "Saddhavai." You sing that bhajan, and then you will understand what indriyas are. So, indriyas. First, our dress, then our skin, then our nerves, then our glands, and then indriyas. These indriyas are five indriyas of jñāna, and one jñāna is karma. These indriyas are torturing us here and there, here and there. We are hitting there, hitting there, there and here. What are you doing in this body, my dear? Let your body… The body is torturing us. The body is torturing us: pain, disease, many things. Therefore, it is said we shall take care of this body. It will not be forever, but as long as life is given to us. Then there will not be one second this body will give you. This body will not keep you in for one second. Where are you going then? That body, this body is torturing. From where it came to the mother’s body, through our Maṇipūra cakra, there it is going in. It is caught in the body, and then we do not know how it is going, how many, many things are making in one body. Then it’s two things. It is said: "Do it all and go." Second, until then you will always be disturbing, torturing yourself in the body. If not, then for a while you are healthy and strong, but you think, "Now I’m strong, and I can do this and that, all my desires." But that is already working to make diseases. How many diseases? The first disease is what we call our indriyas: the feeling to get. Therefore, the body is a torture. Yes, and then the body will all go again with you. Yes. It has tortured you, and then also this body inside his body, called what we call the desire. In the beginning, the desires begin to torture us. Men or women, they are torturing. And after, again, this jīva is going, but the shadow of that does not let you go. So now, divided all five Indias, our bodies, and then desire is there still, and that’s not visible. Then it will torture us in five elements, torturing in the earth. You know, there is one sādhu said that one day he saw a person making clay. He was making clay from the earth. Nearby, some water, because many, many different kinds of earth are coming there—black, black earth. So he is bringing the earth, drying it, and then… filtering, and again in the water, and then again trying to mix very nicely. So what are we doing? We are taking this earth and torturing it with hand, with leg. We are torturing it, and then he is making one pot. In the pot, again torturing him to drink a nice coffee. Or, making vegetables, we are cooking this earth. Is that still torturing? Cooking on the fire, boiling water inside, heat in there, out. Still, this earth is telling. So that Earth said to that person who is making the pots, a potter. So it is said. Mother Earth said, so it is said, "I have forgotten two, three nice…" This is a very nice poem. One day I will come, who said, "I will torture you on the earth." So that is, we were torturing the earth; one day we will die, and we will be inside. And many things, and it will be again, you will become earth. Similarly, our body serves over everything. So, which kind of prāṇa, where are you? We are doing that; we should know. Similarly, others said that what they call, they will water. And water said: What are you washing me in? You are washing through me, my water. But one day I will melt in the water. So it is said, a yogī that very nicely he is talking, and Gurujī was giving me, or in the satsaṅg, the same thing that I am talking—our holy Gurujī. So he said, "Go towards Guru Bhakti." Through that, it will go to Brahmaloka. No more torturing. So earth from our body will become earth. Liquid will go in the water. Heat will go in the fire. The breath is air, and ākāśa, the empty body inside, in the stomach, in the lean, yeah? So they are all five, and they all five sit. Everybody, sit. Hello, earth. Ha! Water, water. Water. Oh, the air. The heat of the sun and the space. We, this jīvā, we will not let him go out. We are in every direction, like a hunter going to hunt the deer. Every person is standing in five directions with their gun, and the deer wants to run. This side, there is a hunter. There is a hunter, and this is the direction. Where to go? How to go? That’s my deer. Tortured in this body, you run out of the body, and again, all this karma is there. Where, how will you come again? One cannot take everything, you know. When one animal, let’s say a tiger or other animals, hunts, one will hunt and 10-20 they will eat. How they are running and torturing this side, that side, and so we again come as hunters. The animals there immediately will come: earth, water, fire, everything. Oh, jīva, again in the water where? In the mother’s womb, and for how many months, that jīva said, "You have tied me in. I have no way to run away." And when you will say, "Yes, I am, I will," then Mother said, "Okay, come out." Once somebody said there were twins: one sister and one boy in the mother’s body. Good. Both, once mother, sister, and brother. Good. Once more. Adio. But of course, you can take many. I have nothing to do. We will have many devotees. You must get so many children because you now have very good, holy children in your body, and I am supporting you, so you will get again more. But if you want to get the birth, and your father and mother don’t give the children away… Doesn’t matter how it is, otherwise you will be tortured yourself many, many times so that you give the child that also. Now, father and mother separated me. Where will I be now? Sooner or later, again we have to be. In front of the hunter, therefore, this is humans, not animals. Animals are free; they will go and come and go, and then he will come to the humans. So again, it comes back and says, again, in one body, there is nobody. We are five, and we are all torturing you now in somebody: earth, water, fire, air, space. And who is inside there? Oh, my Jīvātmā. Yes. That’s many things like this. Therefore, do not think of the body and mind. Do not talk like this. Yes. Brahmaloka. That’s it. That is bhajan. So, my dear, we have this, then that kind of, you are now, now you are already liberated. But that karma has to go through, and they are torturing. Let it, let it torture, because we will say, "Okay, do as much as you want, but only in this life." Then I am OK, free. That’s my idea. So all five prāṇas, annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, these five kośas, and within them is also the mind, and even that mind torments us. So now, if you are very intelligent and also tenacious… Because you go back and front, back and front. So this jīva, this body, this body one day now finally, please, please God, do not give me body anymore. And if you give me again, then please give me such parents that they will always be with us, and will give me that door of my guru or a holy or great people, and they will lead me to great holy people that I will go with. You must not be married. It doesn’t matter. No, you must not be. And if then, yes. Life long, your children should be together, father and mother, otherwise it is a big, big, what do you call it, sin. When you are together, you should spend the rest of your life together for your children. You should be together for your children when you are apart. It is a great sin. First, they will act as hyenas, you animals, you know? It is like hyenas. Yes. You know that? You know how hyenas behave. Oh, God. So even the lion and tiger, they are running away from them. How will they be? Please keep your children with your heart. Do not let any hide come together. Therefore, it is said, very nice bhajan. You know, I was talking more about the other one, but someone put me inside, so in my milk. Somebody put lemon, that’s why. Let’s go. So, Maṅgīlālji’s bhajan. Om Śānti, Om Śānti, Om Śānti. Torturing this is, we are all torturing, you know. In the end, you will know. Well, if you die suddenly, it’s best, but our… Knees, our legs, the hips, our spinal cord, our breath, cannot, our heart, oh my dear heart, my dear heart, come on with potu. My heart, please, one more time. Sing it? Help him? God bless you. He’s the… So, now we have ten minutes. If there are any questions… But do not ask me about how it is making scientists, how they are making these trees, etc. We are like scientists, maestros, and so on. Your house, and then either you go in the good river, the good river which goes to many, many countries, and many, many different waters go through in prāṇa. And if you can keep it, your children, they all… otherwise, we shall make it one day, in like a… Yagya, we shall burn it, and then this ash, into the… or somewhere in the good forest or near the hills, you can put the ash there. Like in Europe, they are doing mostly here, that when somebody burns the body, they put the ashes somewhere in a good place, in a garden or park or something like that.