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Many people around the world may not know what we say in the beginning: "Deep Nārāyaṇa Bhagavān Kī Jai." "Jai" means victory, glory—the victory of the divine over negative or devilish energies. Since human beings began to contemplate good and bad, for ages and ages, there have appeared among us what we call God, also in the form of humans, living within the same culture, traditions, and environment. These we call holy saints. There was no difference; in the area where they came, where they were born or incarnated, they had the same skin color, the same dress, the same way of living, eating, and drinking. Yet their way of eating was different because they felt an oneness with all creatures. Their inner self did not accept killing them for food. Sometimes, to maintain certain situations, they unfortunately reacted in a certain way through what we call offering—the offering of an animal. But they took distance from this. They saw how the animal suffered, experiencing pain and fear. Suppose any one of us were chosen and told, "Tomorrow is Easter Sunday, and now we will offer you to God." What would be your physical and psychic condition? "Don't worry, we are offering you to God." I, Gajanan, would say, "I don't need such a God. I am happy where I am." This is the way the holy saints inspired and gave spirituality and ethical principles. They possessed so-called supernatural powers or siddhis. Powers can be misused for dominating, destroying, expressing anger, and creating disputes. But their supernatural power—a wrong translation—was really supernatural ability or miracles, siddhis, because they were knowers of this world and the entire universe. For that, we found a name: God. We connect with the Almighty as that One. Before, we did not know, and so we connect it as a holy person, in whose words, thoughts, and teachings is also the divine. There, the great saints and incarnations discovered: What is the body? What are its functions? How many elements, various energies, and various prāṇas are maintaining and governing the body? What is the mind? Intellect. Vivekā. Intelligence. Emotion. Anger, greed, doubt, jealousy, hate, etc. Or purity, kindness, happiness, a loving soul, open-heartedness, generosity, giving, supporting, maintaining harmony and peace, etc. These are the two kinds of energies ruling over this physical being. The positive one should be dominating, but somehow our life experiences and the taste of this material way of life have created immense greed and hate. That is like a fire, a bush burning. A little fire can burn hundreds, thousands of hectares or square kilometers; all can be burned. And that fire doesn't burn only the bush. Innocent, guiltless creatures—birds, deer, kangaroos, rabbits, snakes, ants, millions, billions, trillions of creatures—are burned in that fire. So that is a fire of anger, jealousy, hate, and greed, which can harm millions of humans and other creatures. Then suddenly comes something strong and heavy. Pada, pada. The clouds begin to rain so heavily that it suddenly gives peace. The creatures which still survived feel—I am sure they feel—love for God. "Thank you, God." They don't know the name of God. They have their own name for God. They have that instinct to protect from pain; that is their God. So the great ṛṣis said, "This Earth is the biggest planet, as far as we know." And there are 8.4 million different kinds of creatures. All are the light of God. And from time to time, God comes and looks after them personally, physically appearing. We know that God has no form, but He is everywhere. He has no eyes of that kind, but He sees everything. He doesn't have ears, but He hears everything. Otherwise, we would not pray. We would pray only when He comes and stands in front of us. We are very intellectual persons, and we are very expert at arguments. So, if He wants to hear that I am praying to Him, He should come and He should say so. God said, "OK, I’ll come." He comes and stands there. And you say, "But I heard that you have no eyes, and this—what are you doing here? You can hear me anywhere. You are not God." So He said, "What do you want?" This or this or that. Therefore, anywhere on this earth where a Holy Saint or God appears, we respect and adore them because spirituality is beyond all these dogmas. If you don't believe me and my path, it does not mean that you are with the devils. To say, "Those who don't believe in my God are with the devils. Those who do not believe in my God are devils"—what a stupidity. Why? This creates conflict in religion, culture, traditions, etc. Let's say I declare that if they don't believe in Hinduism, they are all with the devils. Now, how many Muslims are in the world? They are not happy to hear this. How many Christians are in the world? They are not happy to hear this. And there are many other small religions. They are not happy to hear this. They will say, "Who is this schizophrenic person? Only my God is right." Yes, every child says, "My mother is the best mother." Which mother is not the best mother? Every child says, "My mother, my mother," fighting each other. So the teacher comes and says, "Yes, children, be peaceful. His mother is the best one. His mother is the best one. Every mother is the best one, and you are the best one." That's because you respect your mother, so be united, understanding. Otherwise, if you are greedy, you want to have all the cake. And others who want to have the cake can have this, but remain a little bit of what you call Brussels. Therefore, from that time when a human begins to understand God and property, wealth, then "my territory is mine." We divided the earth into countries' territories, villages' territories, district territories, and individual territory. In big cities, we divided it even into centimeters. And when you die, the centimeters will remain. All is sentimental. That which was good will go with you. The rest will be under the earth, not above. Because if it's above, you will say it's mine. So, above that, can any animal walk? Therefore, they discovered: What is this body? What is the creature? There are two kinds of creatures. One is Ātmā, the Supreme, that is Swayambhu—it is not created. It is the creator of that entire universe. And what is created? Your body is created, but your ātmā is not created. That is different. The nature is within them; the life, the light, is the Ātmā. The rest is created by the environment. So, to know the difference between the creator and the created—that is what we call the inner self. So they went to the mind, intellect. Intellect is a reflection of the mind. Sorry, the emotion is a reflection of the mind. Intellect is the reflection of the experiences which you receive through the jñānendriyas. And then there is the soul, which is holding everything together, governing everything. But that soul also will dissolve. Snow falling, beautiful big pieces, collects and becomes ice—a traffic jam of everything. But the sun will come and this will melt, so the soul will dissolve again. It will become Brahman, Ātmā, and that is the aim of human life. Now, this is not a subject for everyone. Some will understand, some will accept, some will not. So they begin to explain, but they don't understand. So that saint took a needle from a tree (at that time there were no iron needles) and put it on a person. They did not even know what the pain was called, but it was their expression. And they said, "If you do bad to anyone, they also have pain." And my dear, what should I name this? Sin. Pāpa. Sin. What is sin? Sin is the result of causing pain to others, to all creatures: physical, mental, emotional, intellectual, social, political, economic, etc. Any kind of difficulty. So pain is not only physical then. There is mental pain too, emotional pain too. And there a person becomes crazy. You give up eating, drinking, and you lose your appetite because here is something burning. Many times people come to me and say, "I can’t eat anything, I lose my kilos, I have no hunger, I lost my appetite." Since when? I said yes, that is a pain. So now you know where is the key, where is the cause. And that emotion, when it turns into hate, turns into greed, then it becomes the fire of revenge. Then there is a call, a bushfire. But again, God lets rain peace, understanding, and love. After one month, he found a beautiful soul, a beautiful person, a beautiful, kind one. You know, beauty is inside. Pochopení. It can be for your cat, your dog, your cow, your buffaloes, your elephant. Do you know how loving elephants are? When you come after a few hours to an elephant, the elephant looks at you and smiles and tells you, "Where have you been so long?" Did you ever see a smiling elephant? They are so gentle, so beautiful. So everyone—it means not, I didn’t say symbol, it is symbolic—either you are suffering for your human friend or other creatures. And friends from other creatures will never disappoint you. Yeah, sometimes a dog can bite you back because he was angry: "Why have you been walking alone with someone for so long? And you’ve forgotten to take me. I’m jealous." So, my dear, we are on this level. There is no happiness. That’s why the great saint Sūradāsa, at the end of one bhajan where he becomes very old, says that even your very dear wife, at the age of a hundred years, is shouting at you and you are shouting at her. Time passes, time goes. It’s okay, this is your material life, but permanent, eternal bliss is in God consciousness. Are you capable of renouncing? That’s called renunciation. Not renouncing your chair, your furniture, and your house. Yes, you are very clever because this is a burden. When you get old, who will clean your furniture? So to renounce material things is not the work of the wise one. So, enjoy material life: your car, your chair, your bed, your shoes, your warm clothes, everything. Why? Why do you renounce them? Renounce inner longing. And that’s why I ask you the first question today: who wants to marry? I have some, about 500 couples, very pieces, you know, 500 pieces. Yeah, 200 male, 250 male, and 250 female. They were coming from this Apsarā, Svarloka. And they were looking for someone to marry. They were disappointed, and they went back. Maybe you thought that Swamījī would make a joke. I never had such a joke. Didn’t you think why Swamījī asked the first thing, this question? They were waiting on this planet, and when you would have come home, that eternal luck would have come. Wait for next Easter Friday. Maybe something will come. So, after this material body and the qualities, functions, elements, and dharmas of this body, then we come to the mind, emotion, intellect, vivekā, then the consciousness, then the soul. Then we talk about this one, and then after that comes the different parts of the universe, different definitions of God, and then to understand: What is the ātmā, and what is that God, which is the God of all? When we realize that within, then Ānandāham. The rest, what you are thinking is good, is to continue the creation, and I am happy that Yoganda Life Juniors are developing. Many children are coming, the future of yoga and their lives. You are all old parts. We need a new replacement part, yes, and you have to bring it. But proper, from proper material, not just made somewhere, use and throw. One tiger or one lion is more than enough for 20,000 sheep or goats. So, to become a good sannyāsī, one must have such universal thinking. Pyak bhavanā, surrendering. Śiva bhavanā, serving. Don’t become a sannyāsī so that someone will serve you, someone will give you a nice cup of chai, fruits, and these, "Yes, Swamījī, yes, Swamījī." Not this, but to search where you can help and serve. Where I will say, "I am Swamījī," they shall respect me. What do you think? I can’t clean the dishes in the kitchen. Then tomorrow you will not get any dish. So, sannyāsa means not the color of the dress, but the inner color. You should read again and again the Līlā Amṛt. And you should read again and again the whole entire Yoga and Daily Life book. And you should read again and again the Hidden Powers in the Human book. These three books have everything inside. That is our holy books, but you don’t read them. Yes, I know, Mahāprabhujī said this and that. That’s not enough. But that’s not enough. Realize this: one word can do miracles. One word can do the destruction that creates insight. And that’s why often I say this bhajan. I didn’t find the cassette. I’ve been searching for eight years. And at the bank of the river, country to country, but I didn’t find that flower which I wanted to offer you. I searched under the ground, in the caves, to the top of the mountain, everywhere. But finally, again it says, "Lord, it means not that there is no dead flower which I’m searching." Maybe it’s my mistake that I couldn’t find it. And for such, that saint is traveling. And that one, that one only can renounce; others cannot. Others, when your boyfriend leaves you, they say, "I don’t need anybody." That means I want to do the same; I want to be alone. And the next day on the staircase, a man comes and smiles at you. That means I think that man is a nice one, no? I say, no doubt, every man is the best man. Every man is a holy man, because every man is a man. And every woman is a woman, Divine Mother. Only she can be a Divine Mother. Except for operation and getting a child. There are some men who make the operation, no? And they get pregnant, no? Yes, yes. Okay, so let’s proceed. So what are you searching for? For what you are born. What you want to achieve, for what you want to achieve. Because you want to give, you become that giver, which no one can give. Therefore, one bhajan said, "Only the giver is Bhagavān Rām, the God Rāma. Bhikṣārī is the whole world." So only God is the giver. We are all beggars when we beg for that love, but rare are those who beg for that cosmic love. About 3:30 in the night, Holī Gurujī woke up and he said, "Put on the light," and he had tears in his eyes. And he wrote a bhajan: "Prem kā pyālā, hari kabā merā bhar se, Gajanan." Prem kā pyālā. Harmonium here. "Ad nā bhikārī ham khade khade se." God bless you, God bless you. God bless you, God bless you, God bless you. Darbar make on sick and me here. Darbar make on sick and me. I’m a young job, a job, a tear that I see. I’m a young book, a job, a tear that I see. Him kā pyālā hari kā merabharasī. Ad na bhikkarī ham kare-kare tarsī. Juthir daraaya sab kuch paaya, Khaali gaya nahi koi aapke ghar se. Him kapyālā hari kap mīra pārsi, Him kapyālā hari kap mīra pārsi. Adana bhikkhāri ham kāri kāri tārsi, Adana bhikkhāri ham kāri kāri tārsi. Kareem ka pyaala hari kaap mir bharse. Jis par mihr kī nāj rab haiye hai, Prema Amṛta Hari Bihata Parasi. Prema Amṛta Prema Kapīyālā Hari Kāpamīra Parasi. Kāpīyālā hari kāp mīra bhārsi, Adana bhikkhāri ham kāri kāri tārsi... Kāpīyālā hari kāp mīra bhārsi... Tabitha dayā lo dathā dayā hampikārasī... Prema kapyāla hari kap mīr bharasī, Prema kapyāla hari kap mīr bharasī. Kad na bhikkārī ham kare kare tarsī, Kad na bhikkārī ham kare kare tarsī. Prema kapyāla hari kap merābharasī, Prema kapyāla hari kap bharasī. Hīra narsī kap vīrar tulasī, Hīra narsī kap vīrar tulasī. Anantabhaktasantapyālapipīharasī... Premkapyālaharī kapmerabharsī... Adāna bhikkhāriyam kare-kare tharasi... Prema kāpiyālā hari tāp mīra bhārsi... Deepā dayālu datta khyāṁ nahīṁ sunatī... Akhil khajānā therā khyām kuth karachī... Prema-kāpyālā hari-kira-bharasi, ādāna bhikṣārī hama kare kare tarsi. Prema-kāpyālā hari-kira-bharasi. Prema-kāpyālā hari-kira-bharasi.... Prema-kāpyālā hari-kira-bharasi... Prema-kāpyālā hari-kira-bharasi Prema. God bless you. Sat Guru Swāmī Madhavānām Jīva Gowar.