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Good evening, dear brothers and sisters around the world. Welcome. Blessings are coming to you from Holy Bhārat, Rājasthān, Jodhpur. The subject continues: the aim of human life, or the purpose of human life. I have explained many times, and perhaps you have heard through other masters’ lectures, books, or professors of Indology on this beautiful planet, Mother Earth. According to the research of the yogīs and ṛṣis, it is said there are 8.4 million different creatures on Earth. These are divided into three categories: Jalchar, Thalchar, and Navachar—creatures in the water, creatures on the earth, and creatures in the air, in space. These are known as the four khaṇḍas, the four major ways the soul enters or manifests on this planet. This begins with bark, the trees, and vegetation. This makes very clear that trees, grass, bushes, and all kinds of plants have life. It is also believed that in this life, there is a soul. This is declared by those ṛṣis known as Trikāl Darśī—knowers of all three times: past, present, and future. It is amazing how the ṛṣis conducted this research entirely through their meditations. They are the ones who said, "Yatha brahmāṇḍe tatha piṇḍe"—what is in the universe is in this body. Piṇḍe means body, śarīra. "Yatha brahmāṇḍe tatha piṇḍe," and what is in this body is also in the universe. Those ṛṣis are the fathers of mankind. We all, our origin, our dynasty from thousands of ages, millions of years—we are the children of the ṛṣis. It is called Ṛṣikul. You can say Gurukul or Ṛṣikul. For example, there is one human they call Vyāsa. Vyāsa means this is a guru; the santāna, the children, are of Vyāsa. Similarly, there is what is called Vasiṣṭha Gotra. All the so-called Rajpurohits are of Ṛṣi Vasiṣṭha Gotra. In that family, they are born—Gautama, and so on. Now, it is said that modern science finds the first human race was in a place called China. According to those scientists, Vajjanik, they said there are no different races. There is only one race, and that is called human. It doesn’t matter if one is from China, Japan, India, the Middle East, Africa, America, or Australia. Yes, color may be different, but everyone has the same blood color. Black men or white men, blood color is the same. One is tall, one is small. So, it means among 8.4 million different living beings, creatures, one is the human. This also makes very clear that cosmic consciousness, or the divine—what we call the divine will—"O Lord, Thy will be done." Does God have a will? No. Bhagavān Kṛṣṇa said in the Upaniṣads and the Bhagavad Gītā, "Arjuna, in the entire universe, nothing is impossible for me, but still I do karma, because what I will do, the next fellow person will also do." In that way, in the very beginning, there was no life, no water. Our planet, the Earth, was not there. At that time, it is said, "Eko’haṁ bahusyāmi"—I am one, now I will multiply, sṛṣṭi. And so, the first Swayambhū manifested in the form of resonance, Nāda. That resonance is the embodiment of Parabrahman, nirguṇa, the highest one. You may call it consciousness, you may call it Brahmasattā (that all is the truth), or you may call it Bhagavān, Īśvara, and so on, or consciousness. The name of God, the name of Brahman, the name of Bhagavān, there is the truth, Brahma Satya. All this is declared by human intellect—but that human intellect which conducted research, which performed experiments, which realized and knows. They know the guṇas, the qualities, and then they put these guṇas and compare them with other guṇas. That guṇa which they call pure, spotless, nirañjan, alakha nirañjan—alakha means indescribable, nityam (everlasting), akhaṇḍ (unbreakable, undestroyable), śuddham (pure), nirākār (that form is formless)—these qualities received the divine in those times. They were living in the forest, in the jungle. At that time, they did not have such beautiful cloth as we have. They had a hard life, but their spirit, their concentration, their endurance of the life situation—called titikṣā—was great. Therefore, they gave the name God. Human thought, this is God. Now, this name of God is very much misunderstood or misused. Human intellect has always tried to create duality, to give different opinions, and to divide. And so-called now, different religions have divided humans into different parts. Different borders of countries have divided humans into different cities and nationalities. And then they divided what is called high society, labor societies, worker societies, hand workers, and brain workers—I don’t know how many workers there are. But those scientists who are above this duality said that there is only one race, that is human. And that is cosmic consciousness: "ekohaṁ," I am one, and now I will multiply myself. It means I will manifest myself in all. Therefore, it is said, in each and every atom, there is the presence of that Brahman. We don’t see it, we don’t realize it, because we are not able to see that. So, adoration to those ṛṣis—ṛṣis means hermitage—who were living in huts, in the jungle, in the caves. A lot of knowledge from that time is getting lost and is already lost a great deal. In that time, knowledge was only passed from the Master to the disciple. There were three kinds of disciples, which I spoke of the day before yesterday. That is called Kaniṣṭha, Madhyama, and Uttama. Some were very dull. The Master told them something, and when they went out of their hut, they forgot what the master said. Again, the master told them, "Remember this mantra." After two hours, they forgot the mantra. This is the ability of the person. They went to work with the trees and vegetables and this and that. The second type heard a little bit but did not practice. Then he said, "I know everything." What do you know, everything? There is a little story. It is said that in a field there was a dry pumpkin or melon—some bitter melon, bitter gourd. It was dried, and a camel wanted to bite it. He took it and somehow swallowed it quickly. That melon stuck in his throat. At that time, there was one master who was using some kind of naturopathy, some kind of yoga āsanas to cure diseases. So, the owner of the camel brought the camel to the master and said, "Master, my camel is ill. For the last few hours, he can’t eat." I think he had developed some big knot in his throat. The master looked and checked. The master knew what was happening. That master had one lazy disciple, Nakal Karna, only imitating. When he saw what the master was doing, he thought, "Now I know." Practical knowledge and theory: tons of theory are nothing compared to a gram of practice. So, those disciples, those practitioners, they just read the book, developing intellectually. In reality, they are just like others. There is no practice. There is no knowledge. But he had one disciple who, whatever Gurujī was doing, he said, "Aha, now I know what to do," and played in front of other people as a perfect master. So, the master saw the camel. He let the camel sit down. He held his nose and, very gently—he had some techniques because the melon was stuck there—he likely touched the throat of the camel. He hit with his hand, and the melon came out. The master said, "Now you can go," and they took the camel. The treatment was done; the operation was done. The disciple was looking and said, "Oh, I know now the perfect treatment of the throat. Anyone who has problems in the throat, I know now." After a few months, the master had to go to another village for some bandhārā, some feast. The disciple was alone. As soon as the master went out of the ashram, the disciple sat on the seat of the master, as if he were now the ashram’s master. It is said that on the seat of the master, the disciple or bhakta should never sit. There is one chair called the Holy Chair in the Vatican, and that chair belongs only to the Pope. When they have to choose, elect the successor of that Pope, at that time, though it is a vacancy and the chair is empty, no one is allowed to sit on that chair. There is a chair for the President of the country; no one is allowed to sit on that chair. So, this discipline is everywhere. That’s why I call it the Guru Gadī. Guru Gadī, the seat of the master—only the successor has the rights, not anyone. But when Gurujī used to go, he sat there. So, one businessman came. He was eating too much guṭkā, you know, tabāk and chūna and this. So he had a problem in his throat; he developed a cancer, not big, here in the throat. The businessman came somewhere as a guest, and he said, "Well, I have a lot of problems, pain in my throat." So the host said to the guest, "We have here one Swāmījī’s āśram, a hut, and he has perfect Āyurvedic knowledge. He can give you very good medicine and treatment." So they went there. They came and said, "Gurujī is not here." The disciple said, "Yes, he went somewhere. Bandara, what do you want? I am here." He said, "Well, our friend has a problem with the throat." He said, "Oh, no problem, I will treat it. A few months ago, Gurujī showed me how to solve the throat problem." He said, "Okay, show me." So he showed, and you see this here, the bone. He said, "Oh, it seems a little bit older pain." I said, "Yes, oh my god, it became harder." He said, "Yes, well, no problem, lie down." On this wooden bank, he put some pillow under his throat and shoulders so that the neck was... and the businessman was lying like that, and with his fist, he hit the throat. The tongue came out, and he said, "Moment, moment." Still, once more he wanted to beat, and the other one held his hand. He said, "What are you doing?" He said, "Moment, the melon still does not come out." He said, "What do you mean?" The melon came out when Gurujī was hitting the camel’s throat. He said, "Stupid one, that was a camel and this is a human." So, imitation—nakal. Nakal mein akal bhi ḍālnā paḍtā hai, lekin binā akal jo nakal kartā hai, to vo bhī karāb hai. (In imitation, you should use your intellect, and using intellect in imitation means you have to practice. And then you get it. So like this, the sādhanā, the techniques are getting lost.) So abhyāsa, abhyāsa—working, practicing. Those ṛṣis, the hermits, they were practicing. It is said that they were sitting in one posture for so many months and years, and their consciousness, with their astral body, went into the universe. The body was here, and they had such strong energy and willpower which was guarding their body, heartbeat, brain functions, and everything. But even the termites were making their house on their body, but they were still in meditation. That’s called astral traveling. That’s called that consciousness, one with the cosmic consciousness. We meditate half an hour, ten minutes, and if it is more than ten minutes, then we begin to sleep. Or we practice and think of different things. Therefore, abhyāsa—practice, practice, practice. That’s why Patañjali again and again said, "Cittavṛtti nirodha." You cannot be a yogī. You cannot be successful. You cannot realize what you want to realize without purifying your thoughts and doing your practices. Even in worldly professions, you have to practice. If you want to become a pilot, it is not easy. You have to learn how many years, how many hours you have to fly. And if you don’t fly for one year or half a year, you lose your license. So it means even if you know how to fly a jumbo jet, and if you don’t fly for a few months, several months, then you have to again undergo training. Can you imagine that there are a few hundred people sitting in a big airplane, and you are sitting there? And now, say, "Please take off, bring on the runway." The tractor is pulling your flight, the airplane, onto the runway and starting. He puts on his earphones and says, "Mr. Pilot, start. You have two kilometers distance. You must be already in the air." So many people are sitting, and you have to take off. Even people don’t feel something in their stomach. Gently, like a lift is going. That’s a masterwork. And if you think, "I know, I’m making an aeroplane, I know everything," no, you cannot fly, though you create the aeroplane. Therefore, theory and practice—theory has to be put into practice. And that practice takes many, many years. That’s what you do with anuṣṭhāna in yoga in daily life. There is special kriyā anuṣṭhāna, cakra anuṣṭhāna, prāṇāyāma anuṣṭhāna, saṅkalpa anuṣṭhāna. So many people know they did one year, twice a year, or a few years, and they didn’t practice. They thought they know everything now, they are a guru, but they are not a guru. So it is said, there are few gurus but many kangurus. So, jumping here and there, we have to realize that the body is a sādhanā. This body, your body, is only an instrument. The main thing, the important thing, is what you develop within you. That is that. So the ṛṣis did the ṛṣis’ work: that life begins also as bark, the trees, grass, bushes—everything which has roots is a life. And every life goes towards the light. Life goes towards the light. We put the seed under the earth. The roots go down, but the sprout comes to that side where the light is, because it is searching for the light. Similarly, we also search for the light of Brahman, the light of the Supreme, that we should develop. That light is called Brahmajñāna. That light is what we call our Ādhyātmik, spiritual practice and satsaṅg. Then, the life of the bacteria. I have to eat before going. I am coming. Then what we call the life of the bacteria—that is also life. Third is life that comes by what we call the birds, the flies. The bacteria are also developing through the eggs, but that is what they call bacteria. And then comes life, what we call all the birds, all kinds of animals, including little moths. They are all which are coming out of the eggs. And the fourth is like animals and humans. So this is called cār khānā. In this chart of 8.4 million, one is the human. Now, yoga is developed for the well-being, physical and mental well-being of humans, to live long and healthy. In order to practice, if you give up your practice, you lose everything. So Patañjali said that a practitioner should have adoration and love for their techniques as they have adoration and love for God. Day before yesterday, I told you that the best engineer or surgeon can do nothing without tools; they need the instruments. Similarly, your Jīvātmā has got this beautiful human tool. Don’t stop your practices, don’t change your practices, don’t change your path, don’t change your trust and your devotion. Practice, practice, practice. Otherwise, for whom do you waste your time? For whom do you confuse yourself or others? That is a loss of human time. Sooner or later, we will die. This beautiful body will be under the earth, or in the water, or on the fire. What is the use of this body, then? Kitnā hai yatna karake śarīra ko rakhne kī kośiśa karo, śarīra nahīṁ rahegā, nahīṁ rahegā. (No matter how much effort you make to preserve the body, this body will not remain, will not remain, will not remain.) Four nights are the moonlight nights, then again the dark nights. Only two days’ life: one was yesterday, and one is today. Tomorrow we have not seen, and we will never see what is tomorrow. Every day is every day, not tomorrow. Therefore, those who wish well-being for themselves, those who wish that their human life is successful, and those who wish to fulfill the human aims will remain on this path and practice. Which path? Any one which you are doing. In the world, there are many good gurus, masters; there are many spiritual ways; there are many good religions; there are many good things. The problem is in our self, that we are destroying our self through our doubts, through our laziness, and so on. So yoga practice is, it is said, yoga agni karma dagdhanī—through the fire of yoga, you can burn the seeds of karma. So each and every life which begins on this planet is ascending toward the light. And that light is Sūrya, and that Sūrya is Brahman. And to go into the Brahmaloka, you have to enter within the Sūrya. No one can come near. So, people like us, whose whole day is spent thinking nonsense, criticizing, anger, hate, jealousy, this, that—what do you think, where are we? O mere man, what are you doing? Terī jindagī beātī jā rahī hai. (Your life is flowing away.) Therefore, Guru Nānak Sāhib said, "O my mind, till now life has gone." Whatever remains, now concentrate. Don’t make dualities. A few days ago, or two, three weeks ago, in New Delhi, our dear, my dear friend, our brother, Gulābjī Kothārī, organized a beautiful program in Delhi where the Prime Minister of India and many, many were there. Different spiritual and religious leaders were present. There is one imam, and he is the head of all imams of Rajasthan, and we were sitting at the same table nearby. We had a very nice talk, and he said to me, "Swāmījī, I study all the four Vedas," and he said, "My Veda guru is that Paṇḍitjī who is in Jaipur," and he told me. That, if you read the Quran with concentration and compare, there is no difference. And he said that, after studying, he understood and he knows everything is Sanātana Dharma. But he said there is a difference, and that is a difference of the language—that is in Sanskrit, and that is in Urdu—therefore people are making dualities on the language. Otherwise, what the Holy Qur’ān is saying, those rules, instructions, and this essence of that—but then the humans, with "my religion, your religion, my dharma, thy dharma," we create conflict, and we divide the humans. Humans are born to serve, to help, to unite, not to divide. Knowledge and love unite, and ignorance and hate divide. So when hate and ignorance come to our cetanā, then we become individualistic, and then the question comes: my, thy, their, this is this. But when the oneness is there, it’s only our, we. "We" means all living creatures on this beautiful planet, or Mother Earth. Therefore, that life that from first became "ekohaṁ bahusyāmi"—I am one and I will multiply—that cosmic light manifests first through the resonance, then comes the light from that fire, agni, that’s called jyoti, śivajyoti. And from there, svayambhū—that’s called svayambhū, which no one has created, which has created itself. After that, all the ṛṣis, the humans, they began to develop this knowledge for the well-being of humans and to achieve their goal: to come out of the 8.4 million cycle of rebirth and death. Therefore, in those old scriptures, which are written several thousand years before the Vedas and the thoughts of the Vedas, there is no question of speaking of a religion, no speaking about incarnations, speaking there are, there is this and that, but Ekis, Eko Brahma. Dutte Nasthi—there is only one God, that is Nirguṇa God, and that in Saguṇa form is in us. Therefore, that one is omniscient and omnipresent. My dear brothers and sisters, as God wills and with Mahāprabhujī’s blessings, I will come to you tomorrow again to continue this aim of human lives: what Ṛṣis are speaking, and what they give us. We are thankful to them that they give such beautiful guidelines, knowledge, and blessings to humans. And we, if we are wise enough, we shall utilize this, and we should give up all the dualities of religions, cultures, nationalities, racism, and so on. Let us become one. Let us unite in one place and let us live in harmony and peace on this one ground that’s called our planet, under one roof that’s called the sky, and in oneness with all brothers and sisters. See you tomorrow, or whenever God wills, because I just said we don’t know where we will be tomorrow. But maybe same time and same space. God bless you. Oṁ brahmānandam param sukharam kevalam jñāna puratim dvandatītam gaganasadṛśam tasmāsyādi lakṣyam. Ekam nityam vimalāchalam sarvadhi sākṣibhūtam bhāvātītam mātriguṇarahītam satguruṁ namāmyaṁ. Oṁ śāntiḥ śāntiḥ...