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Does God have desires? Does God have a will? Does Brahman have a will? That energy is what Bhagavān Kṛṣṇa called yoga māyā; that is yoga. Yoga is that tattva (principle) which balances space and consciousness. Yoga means balance, harmonizing and maintaining the harmony in the universe. Where there is balance and harmony, there is unity. Therefore, yoga literally means union. Nothing is older than that. Yoga is not a part of any particular religion. Many people, even Indians, think it belongs to Hinduism and Hindu ṛṣis. At that time, there was no concept of "Hindu." The word "Hindu" was given by the Englishmen when they came to India. Before that, it did not exist. As the professor will tell us, before there was Sanātana Dharma. Bhagavān Kṛṣṇa said in the Bhagavad Gītā: "Mame vaso jīva loke, jīva bhūta sanātana." Arjuna, "Mame vaso jīva loke"—I am in every entity. "Jīva bhūta sanātana"—all are my relatives, my part. Therefore, that chaitanya (consciousness) is in each and every atom. As the professor nicely spoke about Triguṇa and Tritaapa—Ādhibhautika, Ādhidaivika, and Ādhyātmika—the Vedas say: "Yathā brahmāṇḍe tathā piṇḍe." What exists in the universe exists in this body, and what is not in the body is not there. Scientists waste millions and billions of dollars on research, flying to the moon, Mars, and elsewhere. They should just study the Vedas. Everything is there. It would cost less money, and they would have all the information. I do not make challenges, but I can use the word now: to this day, scientists and astronauts have found nothing that is not in the Vedas. Now they are finding there is a sound, a resonance in the universe. But that is already declared in the Vedas as Oṁkāra. The Vedas declare: Nāda-rūpa-para-brahma. If you want to know what God looks like, what the form of God is, it is nāda (sound). And that nāda is in the home. Yoga is not simply āsanas and prāṇāyāma. That is preliminary; you enter middle school. After the fifth class, you begin the sixth, the eighth—middle class—when you begin to come to satsaṅg. The real yoga begins there. You see it in the boat of this. Śiṣya utāra caraṇa dhare, pāvase ghara ke māye. Kair man mane śaṅkare, prem kā mārag baṅkare. Śūra deve śīṣa, arpaṇa jāna kare, prema kā māraga banakare. Therefore, as I also said before, Guru Nānak Sāhib said: "Satguru not." Mukh had to hate the name of the good? Leave the mantra. Guru vākyā? Dhāna-mulaṁ guru-mūrti, pūjā-mulaṁ guru-padam, mantra-mulaṁ guru-vākyam." One who is guru-mukhi (faces the guru) and follows the guru, follows these words. And what words are written? Guru-vākyā means not only your guru's saying, but all śāstras. The professor said very nicely: "Science means here the śāstras; in the śāstras is the science." Literally, science means there is some sense, and when you read, you find that sense, that essence. When we do not believe in this, then we begin to research. It is a very simple thing. Research means it is there, but again you are researching. It is there, but you are not content, so you begin to say, "Okay, I will check." Sometimes we say, "Trust is good, but control is better." So you would like to check, and in research, what will you find? The same. Science says: where there is something, there is nothing. And where there is nothing, there is something. That is science. And we say the same thing: nirākār. Only nirākār, there is nothing. It is nothing, but it is there. And what is something you see? You describe; there is nothing, because that is dvaitavāda. Eko brahma-duttya-nāsti. One is the reality, and the other is all duality. What you can touch, see, and smell is only temporary. What is manifested will again go away. What is made will be destroyed. Who came will go. So nitya, everlasting, is that consciousness. Out of 8.4 million different creatures, though they are all the light of God. Trees have a life. Stones have a life. Buddha, when he got enlightenment, began to search because he was lost. This is one of the most dangerous things for practitioners when they do not have anything to hold. You can remain within this sun system; this is a territory. To go beyond this solar system, you need a passport. You can run here and there, work and do in New Zealand. But when you want to go to Australia or Fiji or anywhere across the border, you need a passport. And that passport has a stamp of the government, and that is called the cosmic government: Guru Vākya, Guru Dev, Guru Kṛpāhi Kevalam. We know the Buddha, after a certain time, thought he was now everything and did not need a master. I am touching that point. Bhagavān Buddha—we call him Bhagavān; he is a great being, a billion times greater than me. Who am I to tell something about him? But I come to this point. Then he said, "There is nothing. There is nothing." Yes, there is nothing because you could not come back. You went out, or you cannot go out. And that was the ṛṣis of India who were in the Himalayas. For thousands of years, they spent time meditating, but they had the ability to come back or to travel with what we call the astral body. I have been traveling around the world for the last 45 or 42 years, nearly. I have moved around the globe 40 times, and also before that, with my Gurujī, I had many experiences in samādhi—what we call the astral body. The astral body's limitation is only till Sūrya Maṇḍal, the sun system. Beyond that, your astral body will not go with you. The astral body has no more energy or strength to carry you beyond that. Therefore, one must attain jñāna, jñāna-vijñāna-tṛpta-ātmā. So we need jñāna-vijñāna-tṛpta-ātmā to go beyond that. And there can come sadgurus. People think, "What is guruism? What is a guru?" You do not know. Once you test, then you will say, "Oh, what is that?" So some ātmā said, "This is not a play; this is not a theater." In a beautiful bhajan and poem, it is said: "Yeh ghar hai prem kā, aur khyālī kā ghar nahī̃. Śīṣa utāra caraṇa dhare, pāvase ghara ke māye. Kair man mane śaṅkare, prem kā mārag baṅkare. Śūra deve śīṣa, arpaṇa jāna kare, prema kā māraga banakare." Bakshījī sitting here, you see that he is very loyal to his path or dharma. According to the instruction of the Gurudev, they have to have five things with them at all times. But when he speaks and thinks, what is the Guru Tattva? There is nothing above that for them, or him, or for me, than the Guru Tattva. Guru Granth, the book of the Gurudev, is not a book. If you think this Līlā Amṛt is only a book, then you are ignorant. You do not know. It is written, finally: "Guru Granth Ko Janiye, Pragyād Gurān Kī Dei." This is not a book. It is an embodiment of Gurudev. They know what the Gurudev is. Therefore, this Guru Granth book, you cannot buy in every small newspaper shop. And when the Guru Granth is brought to the West or any country, they make a first protocol agreement with the airplanes everywhere that this book will go on our head. We cannot put it down; it has to be carried with respect. But this is for those who know; they understand. So this is that ananta (infinite). Therefore, it is said: whatever is visible is only temporary. What you can touch, smell, and see: nirākāra. And so Buddha, from his divine enlightenment—it is called enlightenment. Siddhartha, Siddhartha, Aśoka—the Siddhartha who practiced and, when he got enlightenment, bodha—bodha means intellect, bodha means buddhi, bodha means knowledge. So Buddha is that one who got the enlightenment, then called the Buddha, the buddhi. That Buddha went higher. So Bhagavān Buddha tried to go down to search his beginning, but above was nothing. And so Bhagavān Buddha writes, he tells that he went through stone, then coal, metals, plants, animals, humans, and to this enlightenment, his higher consciousness, came to the nirākāra. But the ṛṣis were those who could go beyond that and bring the information. The difference between sleep, meditation, and samādhi is that you can bring the information from beyond the senses. So, yoga—this is a temporary thing that you are doing for your āsanas, prāṇāyāmas. Someone wants, "I have a big stomach, I want to practice now, how can I lose my kilos," and so on. And there are some people who are day and night trying to gain the kilos. They have nothing to eat. To lose the kilos is very easy: do not eat. Do not eat so much. We are eating for living; we are not living for eating. So yoga is that; it is not a part of a particular religion. And if we think of religion and yoga, then all religions are a part of yoga. Because that is the space consciousness, and that is the yogic śakti (energy). Without that, we cannot go further, and there we need guidance. There is some extraordinary power, energy, tattva, consciousness that will guide us. Our limitation is only to the physical body. Finished, are you, without body, finished. But it is said, health is not everything—some philosophers say. Health is not everything, but everything is nothing without health. Similarly, though the body is immortal, it is not everything, but without this body, everything is nothing. We are born here to do seva, to do good things. So, if I tell that I did, who am I? All these trees, plantings—who am I that I could do? Only through the help of all my best friends, who have the goodwill to help and to do it together. There were equations at the end of the body, when the body is going to die. So, Dharamrāj, the god of justice, said, "Now someone should get an award who worked hard in this life." The body was there, brought. Liver said, "I was the one who helped this body to survive," with all the hormones and so on. Kidney said, "But if I would not function, liver, you would be poisoned. I should get an award." Pancreas said, "If I would not function, kidneys, what would be your condition? I should get the award." Then the heart said, "Mom and Mom. You know how many liters of blood I had to pump per minute? 4.8 liters. I am pumping day and night; it does not matter what you are doing." The brain said, "No, no, without me, even the heart, you will not function anymore." So, my dear, there is no one in this body, no particular organ, which should get the award. We are all in one, and one in all. Similarly, who am I that I did this and this? Okay, Vancouver, Chari Wellington Centre, Yananand, Alnagin Bhai, Mataji, Bhajananand, and many of you—you are that one. I am just coming for a few days, talking, and then I am going. So you are that everyone. Union, unity, we need. There was a little drastānt, a small story. One man had a toothache. He was eating, and what happened? Uncooked hard rice went somewhere in the cavity. The tongue has its duty always to clean this, so the tongue was always going there to take the rice out of the cavity. And this one tooth was very, very painful. He said, "Dear tongue, please do not disturb me. It is very painful." The tongue went away. Again, the tongue goes there. He said, "Please do not disturb me." Again, the tongue went away, and again he went away. That one tooth got angry. "Do not disturb. You know who we are, all 32 teeth. We can destroy you within no time. We can bite you, so give me peace. Do not disturb us." The tongue said to that tooth, "Do not be proud of your 32." He said, "Yes, we have the union of the 32." The tongue said, "Union needs harmony, balance, and working with all in love. Otherwise, union can be destroyed." He said, "No, tongue, do not go so far. Otherwise, you will have no more strength to speak one word." The tongue said, "You know, if I say one negative word, one bad word, then, with one union of the five fingers, all this union will be destroyed." So, even in the dream, do not think to harm anyone—the law of karma. There was a great king, Bhartṛ. He became a sannyāsī, and he thought he would adore all the goddesses and devas. Translation of the goddess is semi-god. This is a very terrible translation. There is no semi-god. God is God. Where you need a needle, you do not need an axe. And even if you have the axe, you cannot work anymore because you need a needle. You have a thorn here; will you cut it with an axe? You need a needle. Everything has its place, so we need everyone, everything, everyone's help. So we need vivekā (discernment). And so Bhartari said, "I should adore all the goddesses, devas." Then he said, "No, devas are bound to karmas." Why should I not pray first to God? Then he said, even God is bound to karma. Karma is eternal law. One king made a law in his country, and he said to his people in one meeting, "This is the law. If someone breaks the law, he will be punished. But the king has freedom. The king will not be punished." So Gurudev came. The Guru came with a stick in his hand. And he said, "King, you think no one will punish you?" He said, "Yes, I am king; no one can punish me." He took the stick and hit the head of the king three times. "King, dharma done, dharma done, dharma done." Dharma will do you. It is the dharma that will punish you. You know the karma, the law of karma? So karma and dharma, they are going both parallel. Then Bhartṛi said, "Why should I not adore first the karma?" So karma will not make any compromise, and time will wait for no one. Therefore, in India we used to say, "Agar tum kisi se nahi darte ho, to karma se to dara." If you are not afraid of anything, then at least you should be afraid of your karma, of what you are doing. Tan, man, bachan, or dhana. There are four ways to do karma: through body, through mind, through words, and through your social position or your wealth, the ego of your wealth. So, karma, pradhāna, and dharma, dharma and karma. So there, even in the dream, do not think bad for others. The master of Paramahansa Yogananda, Śrī Yukteśvarjī said, each and every thought which goes out of the human brain will sooner or later come back there like a boomerang. It will come back to you. Even if someone thinks badly about you, he or she will get your bad karmas. You think positive, you think good. So, thinking, we can cause big, big karma. In modern psychology, they say negative thinking means poisoning thyself, and positive thinking means enlightening thyself. So on the day when you will think, "I did," then is the end of your... So we did, by the help of all, and with us is the blessing of Gurudev, the darśana. The darśana is a blessing, prasād, as the professor said about darśana. And finally, that darśana is self-realization, ātma-jñāna. Or jñāna-so-jñānī-ṛbhara-jñāna-so-ātmā-jñāna. All different kinds of knowledge are knowledge, but the right, pure knowledge is ātma-jñāna knowledge. Aparāvidyā and Parāvidyā. All that we learn is Aparāvidyā. Parāvidyā is the ātma-jñāna. And after the ātma-jñāna, even after Self-realization, you are stuck in this cave, in this cage of this Sūryamaṇḍala. Ātmā-jñāna, Self-realization, Guru-kṛpā—with that, then you can cross the borders of the different levels of the universe. And that is meditation, how we can go. And that only is Guru Kṛpā he kevalam, śiṣye ke ānanda maṅgalam. Finally, it is said, mokṣa mūlam, Guru Kṛpā. So, thank you for your kind words, everybody, and Gyānānand and Nāginbhāī, and President of our Bhajananandjī, but I am only the worker. I tell my disciples that I am a normal human being like you. I am like a postman. I am delivering you this message now. Take it, read it, understand it, do it. If you do not do it... So with this wish, you all the best and divine blessing of Gurudev. And I pray for your good health, your happiness, and peace. Let peace be in the home. Om Śānti, Śānti...