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All dear ones, human life is given for service to all creatures and for self-realization. It is not easy for people to serve without making differences. When you make differences, you have failed. You are a failure. Bhagavān Kṛṣṇa said in the Bhagavad Gītā, in the 12th chapter, very clearly: "Arjuna, that one is dear to me," God said, "that one is dear to me who treats enemy and friends equally." No ego, or name, fame, gain, and no loss. But for a human, some can do this, yet many still have difficulty due to human ego. It is too big, and that is a purpose, I think. Nature has given it to test human life, to see whether you become a great bhakta, a great devotee of God. But again, this should not be one-sided—not my God, his God, her God. This division of God has divided people. They divided culture and gave different names to God, and divided them, creating wars. Even though there is only one God, nirākāra, nirañjana. To realize this, you must become a great bhakta without negativity towards anyone. It is very nice to listen to and very easy to speak about. Yet even people who are in my vision now, here and there, 99.9% cannot do it. Bhagavān Rāma goes to his guru Vasiṣṭha, and Bhagavān Rāma asks Vasiṣṭha, "Gurudev, since you are with us, why did all this happen in this dynasty of the Raghu Kula? We had to go to the forest. Father died. No one of you was there. Sītā was kidnapped. These many, many stories. What should I do?" So, Gurudev Vasiṣṭha Muni tells Rāma, as your master, as the ṛṣi or sādhu, I should tell the truth. Whether you like it or not, hey Rām, you came here as a Viṣṇu incarnation, but you must follow your dharma, the dharma of your dynasty. And what was the dharma of your dynasty? To be loyal, to fulfill what you promised. So you are angry here. Who is looking? Just sitting in front of me here, many cannot absorb these words. Words don’t go into their heart. When the rain falls on a rock, the water doesn’t go in, but when it falls on the earth, it is sucked in. The rock is thirsty and will be ever thirsty, ever dry, even if you put it in the ocean. But the thirsty earth will immediately drink that nectar of the rain. Unless we master this receptivity, we have to go again and again, die and be born, die and be born. Therefore, this system of life is given. Brahmacharya is the student life. Unless you have finished your study, do not think of marriage and such things. Brahmacharya means your thoughts are all the time in the Vidyā, in Brahman, not in modern or worldly dramas. Then comes Gṛhasthāśrama, family life. You know when your father died or your mother died, how unhappy you are. Very unhappy. When you are grown, even when you are 50 years old, 60 years old, when your dear grandmother dies, you are very sad. What do you think happens when your children are only a few years old and you get divorced? Such a divorce for a child is like a parent’s death. Do not have children, please. Do not make such a sin to leave the child standing at the crossroads and, by law, give the choice to the child of which way to go. "Do you want to be with mother, or do you want to be with father?" The child would like to say both, but says, "No, no, no. Good boy, good girl." It’s okay, both are your parents, but choose where you would like to be. They will do it, but they are not happy. It means you fail both. If you enter the Brahmacharya ashram, it means you did not learn what family means. You did not learn what society means. You did not learn how to protect nature, society, and everything. You cannot even protect your one child. You are not able to give love to one child. And you will see, after some years, the child is grown. But their whole life they will blame you. They will not love you when you are old. They will say, "Father or mother, you can choose where you would like to be, in the hospital or an old home." That is revenge. Then comes vānaprastha, tyāga, detachment. Give everything to your children. If you have no children, then give to someone. Practice charity, with no attachment. Give education to the children to be united in the family, in a joint family. Yet even many children don’t know who is a mother, or they don’t know who is the father. Finally comes sannyāsa, renunciation. The sannyāsīs who did not follow the rules have failed. Therefore, Bhagavān Śaṅkarācārya, Ādi Guru Bhagavān Śaṅkarācārya, who was the incarnation of Śiva—that is why Śaṅkara, Śaṅkarācārya—gave the rules for the sannyāsīs. If anyone wants to become a sannyāsī, they should listen to the rules. If you have any kind of attachment to the family and your property, do not become a sannyāsī. Do not become a sannyāsī, for then you have lost more than anything. You will go directly down, like a rock thrown into the deep ocean; it will go very quickly. The orange cloth is a fire. Sītā had to walk once in her life through fire because people were saying something, but a sannyāsī has to be 24 hours, lifelong, in that fire. The first step is renunciation: family, no more; home, attachment finished. Make it clear that now you are the child of the whole world, and you want to be free from attachment. When your mother or father needs you, you will help them, but you renounce this after becoming a sannyāsī. Once you become a sannyāsī, you can go to your house and ask your mother—if she is alive, or your father, if he is alive, or your wife, if she is alive at that time—you call your wife "Mother," and say, "Give me alms. I am a beggar at your door." Take the alms and go away, never to come back. Ask your mother to bless you. You should adore your mother. Touch her feet and say, "Mother, as much love as you were giving, please, that love was for me. Bless me always with that love. But now I am a child of all. I beg for your blessing." That is the last food you eat in your family house, and the last night you spend there before you leave and become a sannyāsī. This last act of coming to the door is called tyāga. I do not know if you have seen or heard about one of the saints from Assisi. What was his name? Yes, Mr. Francis. You remember? He had vairāgya. He even put his clothes out and said, "Parents, what belongs to you, I give back. Only, I cannot give my skin and body. That will remain in this body, the mother’s blood. That I take with me." He did not come home anymore. Today we adore, we worship many churches we have from the holy friends from Assisi. Now, if a sannyāsī says, "I am going to Europe for holidays to visit my parents every year," which parents are you visiting? Never come to Swāmījī. Never say, "I am going to visit my ashram now, Khattu or Nippal or that." That will not make you successful. Do not take from them any more than that. The last thing you can take from your parents was bhikṣā from your mother or from your wife or from your father. After that, take nothing. As a sannyāsī, you may attend the funeral of your father or mother. Because in the Bhagavad Gītā, it is said very clearly, and Bhagavān Śaṅkarācārya said very clearly in the Aprokṣānugati: "Na Sukhaṁ Na Dukhaṁ." There is no happiness, no sorrow, no sadness. "Na Dukhaṁ." Neither troubles nor pain. Chidānanda Rūpa Śivo’haṁ Śivo’haṁ. Therefore, when a Sādhu dies, we do not say that he died, but Braḷīna. He or she became Braḷīna, meaning became one with Brahman. You write sad news, but a sannyāsī should never write sad news. No śoka sandeśa. Instead, you write that this and this Mahātma or this Sādhu or sannyāsī, on this and this day, became one with Brahman, Ātmā. As long as you have sorrows, you are still not an ātmajñānī, you are not a sannyāsī, you have not fulfilled your duties. Then you are humiliating the orange dress, the holy dress of Ādi Guru Bhagavān Śaṅkarācārya and Śiva. It is the last and highest step and initiation. For a human to become a monk and then fall down is easier. But to rise up, it is the duty of all other people to respect and take care of these sannyāsīs. Do not sit always hand to hand and your thighs on others’ knees, saying, "Mr. Sannyāsī, Mrs. Sannyāsī." That is not sannyāsa, it is nāśa. Nāśa means distraction, and sannyāsa means no distraction. Sannyāsa means you have destroyed all the worries and sorrows, the attachments of the world; you have destroyed them. So on both sides, if you do not show respect, it is a sin. Therefore, it is very deep, very, very deep in the consciousness of Indians and the East. In the West and in Eastern countries, when people see a monk, automatically they adore. When you see a priest or a nun, automatically you have respect. When you go to, suppose, the Vatican and you say, "Mr. Pope, how are you? Come on, please." No, no. First, you have no access, and automatically your heart sees that divinity of God, Jesus. You are not respecting this body, but that is your Jesus. You are not folding your hands to my body. You are folding your hands to this cloth. This cloth is immortal, and it is the color of the earth. "Thou art the salt of the earth." Think of becoming a sannyāsī. Forget about going home again, and do not ask your parents, "Is this my property?" You have renounced half your property. Take bhikṣā, make everywhere your home, and whenever possible, do not sleep in a householder’s house. If there is no other chance, okay, otherwise stay in the āśrama, in the parish. The Christians have youth hostels, but not in someone’s house. You never know who has what kind of thoughts. Anytime they can put you in trouble, and the householder’s purity is not there. Sannyāsīs have to follow purity. It is natural. Children, every child drinks water like this. The mother drinks from the same glass. And then the father comes, Papa. He also drinks, and the glass is lying there. A stranger comes, you hold the water for him, Sannyāsī. And he also says, "Hari Om." Everything is mixed. Because one grain, one grain in your food, comes from some negative energy. It will make you ill. In whose house did I eat those grains? In whose house did I eat and drink? What energy goes into my body? Touching somebody’s body, after 12 to 24 hours you can see a dark spot if you have divine eyes. Therefore, sannyāsīs have to keep their distance, and you also have to keep your distance. I had a saṅkalpa, not a very strong saṅkalpa. I said, "I do not want," but I hoped. And you know, hope is a walking stick from cradle to grave. Hope is a walking stick from the cradle to the grave. I thought, "Oh, such a divine island, heaven in Brahmaloka, Indraloka on earth, and they will all get ātmanubhūti." But none of us could follow mauna for one hour. One day is different. They think Swamiji enjoys keeping us silent. No, I do not enjoy it. I have a very big concern about you because I have the responsibility to give you this knowledge, this Kriyā. You did not understand the Kriyā, and you did not get that Kriyā. You were thinking you have it, and you took it and ran far. You hoped there was nothing. Why? Because of a lack of discipline. So, if you want to become a sannyāsī, first you have to have vairāgya. Vairāgya means complete detachment. From the earth till Brahmaloka, all kinds of desires and enjoyments should become for you just like spit. That Vairāgya is like this: it is said when you are coughing and you spit, then you cannot go and lick it again. Yes, you spit it, and then, can you lick it? That is Vairāgya. When you take Vairāgya, you spit at all these worldly things. You are here, but you are detached, like a lotus flower above the water. Many became sannyāsīs, many went away. They are hard to find. I have many sannyāsīs, and I pray to Mahāprabhujī, "Please give them again the vairāgya." Yes, they have Vairāgya till the kitchen. Then they begin to eat this and that. I hope that my sannyāsīs will wake up before I die. After that, you can forget it. They will become the boss. They will sit here. I am a sannyāsī, but for what? What kind of sannyāsī are you? Ādi Guru Śaṅkarācārya will put you sitting on a hot rock the whole day, not getting up from there. After six months, I will tell you. Still, you mentioned. It is sādhanā to become one with God. The human becomes God, not with the ego, and not by thinking "I will become God," but by surrendering, surrendering. And if a sannyāsī makes that mistake, tell them. So do not say, "I go to my father. My father now has a 100-year wedding ceremony." My God, your father lived long. I wish him a long life. Which festival are you celebrating with your parents or with anybody? That is not sannyāsa. Therefore, my dear all who are listening here, because I love you, do not dream the dream that you will again and again come into this saṃsāra. If you come to the dream view, then it is Brahmaloka. If someone has taken an orange dress or someone is called by a title, it does not mean that you are that Brahmajñānī, Brahmaniṣṭha, Śrotriya. All those titles were given by Ādi Guru Bhagavān Śaṅkarācārya to that sannyāsī who became a real sannyāsī. So do not think that those who have all got the orange dress are automatically that. And now you say, "Yes, you adore the orange dress." We all should adore this orange cloth. A few days ago, I went with a swimming view, and these beautiful girls, my God, were wearing orange bikinis. I asked Madhuram, "Bring the scissors, bring the scissors." So Madhuram said, "Please, Swamijī, let me swim because it is too far." Therefore, other people do not know, the world does not know, but we know. Some people, to humiliate some culture and religion, put Gaṇeśa’s picture and Śiva’s picture on underwear. So, well, we ask the companies, and we say, "Please, we request you, do not do this." Did anybody put a cross on that bikini? Did anybody put the picture from Makkah, Madinah on your underdress? They will not tell you, "Do not do it." They will let you forever in Madinah. Hinduism is a religion of happiness, joy, and freedom. But it means we should not take disadvantage of this. So when someone becomes a sannyāsī, wait. Wait till the master will give you the sign, saying, "Yes, this he has achieved something." If you are a center manager, if you are an ashram manager, you are leading the courses, you are giving the satsaṅgs, it does not mean that you are that one. I do not dare to say myself is that one. I am a humble, humble servant. And always I pray to Mahāprabhujī, please Mahāprabhujī protect me. That is it. Vairāgya—as long as you have vairāgya, you are very good. But very soon you will lose the vairāgya. Therefore, Mahāprabhujī said, "But we respectfully give a respectful distance, not that we are angry and this and that." Therefore, I am so surprised. I pray to Mahāprabhujī, "What will happen to these sannyāsīs who took the orange robe? Will this be my responsibility?" When I go to Brahmaloka, they will pull my leg back down. They will say, "Hey, master, go and liberate your disciple first." So they are obstacles to my coming to Prabhuloka. But I said, "I have cut off the attachment to all this. I go." So sannyāsa, to become a sannyāsī is not easy. Therefore, another easier way and a difficult way, which I will tell you tomorrow, is Bhakti Yoga. Bhagavān Śrī Kṛṣṇa gives the answer to Arjuna. Arjuna is asking Lord Bhagavān Śrī Kṛṣṇa, "What is better, a personal God or an impersonal God?" Kṛṣṇa said, "Both are good." But as a human, with this limited knowledge, a personal God is better, one that you can see and speak to. You cannot speak to anyone. You can talk to the sky. The sky will not give an answer. But if you are a Brahmajñānī, the sky speaks with you. The sky comes to you. And if you try to go to the sky, you cannot go. You know how much distance is between earth and sky? From the head, and above the head, what is that emptiness? So this was about sannyāsa. There are many, many rules: a sannyāsī must have a tilaka. A sannyāsī’s forehead which is seen without a tilaka is unlucky for the people. If you see in the morning a sannyāsī without tilaka, it is like a black cat crossing your path. So you should have something ready for the tilaka. When you see a sannyāsī without tilaka, you should say, "Rājī, tilaka, eh?" Svastino Indro Pradashmaha, Tilaka Maṅgalaṁ Bhagavān Viṣṇu. Sannyāsīs have to cut all their hair. Hindus, according to these saṃskāras and kuṇḍalinī science, you must have hair here. But when you become a Sannyāsī, you do not belong to any worldly religion; you belong only to Sanātana Dharma. Therefore, a true sannyāsī must fast on Monday and Thursday, several times a day. A sannyāsī must observe all the moon phases, also on Pūrṇimā, Amāvasyā, and Ekādaśī, and do the mālā. After getting sannyāsa, you are not doing yajña, you are not touching the fire. There are many, many rules. Then that sannyāsī becomes... So I go, send Avatārpuri to the Akhāḍā and to our sannyāsīs, Viśvakarmaṇjī Ācārya Mahāmaṇḍaleśvara. Oh God, he loves Avatārpuri and Rājendra Puri and all the Sannyāsī boys very much. But where are these four boys sleeping in the room? He has four sticks. This is called a correction, to correct something. On one he wrote Avatārpuri, on the second he wrote Rājendra Puri. And all these four sticks lying near their bed symbolically—he loves them very much, but the master has to be strict. They have to get up early, read mantras. Do you know by heart one chapter of the Bhagavad Gītā? Do sannyāsīs sitting here know? One mantra by heart from the Vedas, do you know the Vedas? A piece of mantra by heart, sannyāsa. If somebody asks you a question, what will you answer? And then they will ask, "Whose disciple are you?" "Mahiśaraṇanda." Ah, it is okay. We say, okay, he is also now become like Europeans. Yes. Therefore, protect me, and I protect you. We come on the good way, so your negative thinking, your doubts—I see every day faces like hanging soap. I am so sorry, it gives me pain in my heart. When he comes, Madhuri is looking for him. You want to eat? Okay. Then I look to Dr. Martin. And Mahātma is saying, "Hello." And then, coming to Sevāpurī, he said. So this face reading is very important. Your face reading tells everything: what you are thinking, what is going on in your heart, what is going on in your stomach, your thoughts, everything you are feeling. Face reading. On the face, you should have a smile. Therefore, it is said, when I look at the picture of my Gurudev, I see how happy and smiling Gurudev is. My mind became so happy again. We shall read this mantra again and should know it by heart. If you are a karma sannyāsī, then the third chapter of the Bhagavad Gītā is Karma Yoga. You must know the whole chapter by heart, and it is your duty. In one year, you have to learn it by heart. I do not say tomorrow. Karma sannyāsī, dharma sannyāsī. There are many, many different kinds of sannyāsa. Finally comes Paramahaṁsa, and then, if you get realization, then it is different. So, a title does not mean anything. Outer āḍambara, it is called āḍambara. Outer show means that thing. What is inside? Yesterday I got a beautiful mango, nice and big. And temptation is there. Still, temptation is there. So I told them, "Please prepare the mango; we will eat." And it always happened to me: when I wish for something, something goes wrong. It is spoiled because it is selfish. Holī Kuru Jī writes in Līlā Amṛta very clearly about Bhājrī chapātī, no? So any time when I say this, then it comes out wrong. A nice, beautiful mango. I told Shivjyoti, please prepare the mango. And she came and said, "Swami, it is not edible." I said, "Why not edible? It is very nice. Well, barely brown, a little cut off." She said, "No." She opened it. Inside, all was rotten at this point. Outside was nice. Outside, you can have a big tilaka, big hair, or no hair. No hair, a big daṇḍa, and big mālās, and walk—oh my God, this much, this much, Siddhāmā Ātmā—and look inside, it is rotten fish, stinking. Yogaḥ karmasu kauśalam, Bhagavān Kṛṣṇa said that your Yoga Sādhanā will be successful when you do Karma Yoga. Then Yogāgniḥ sarvakarmāṇi, the fire of Yoga will burn all your karmas, then you are free to come to Brahmaloka. But if you do not have that, see, it is not to me, not to her, not to him, but to that one whom you do not... Like Swāmī Śivānanda from Ṛṣikeś, there is a story about him. One day, a learned man came, who had learned Vedas, Upaniṣads, many books, and he heard the name of Swāmī Śivānanda from Ṛṣikeś, and he came. Sit down. Sivananda knew that something new was coming, like a new marriage, you know. So he came. Sivanandaji got up, and he came and said, "Namo Nārāyaṇa Mahārāj Jī. Sivanandaji, how deep in this water?" Sivananda came and touched his feet. He said, "No, no, no. He said you are the great one." Sivananda’s age at that time was maybe 80 years, 90 years, a heavy body. Any sādhu who comes, any Sivananda, that is the nature of the sādhu. You know the name of Sivananda. Now there are many Sivanandas, there are many named Mīrā, but one Mīrā is different. There are many names called Jesus. But that Jesus is different, my dear. So Sivananda asked, "What can I do for you?" He said, "No, Swamiji, I have some questions." And this, "Yes, ask." About this yoga, that yoga. Swamiji was talking about many things. He said, "This I know, this I know... This I did, this I did." Then Swamījī said, "Great, you are very great. I practice yoga, heart yoga, kriyā yoga, chānsmar yoga, sādhanā yoga, this yoga, that yoga, no yoga, karma yoga, bhakti yoga, everything did." Sivanandaji said, "Did you practice the pain yoga?" "What is that?" He said, "If you do not practice pain yoga, all your yoga is a failure." "Oh, tell me, what is it?" He said, "I will tell you tomorrow morning. We will practice together." He was happy the whole night. He was waiting for Swamiji to teach him, to show him the pain yoga. Swamiji went and said, "So sādhanā, yoga, I thought you would get ātmanubhūti, ātma vicāra. You did not make ātmā vicāra. You were doing your own problem vicāra." That is why Patañjali said, vṛtti is kliṣṭa or akliṣṭa vṛtti. Kliṣṭa vṛtti, akliṣṭa vṛtti. Kliṣṭa is a problem. Akliṣṭa vṛtti is without troubles, divine thoughts. Kliṣṭa is vṛtti with troubles. So, only three days are left. Even in the last second, it can happen that we are liberated. But I give you three days more. Yes, my dear, get ready to become a sannyāsī, to take dīkṣā. I am making a big, big yajña. And I need 108 sannyāsīs. So, but you know the conditions. Wish you all the best. Thank you. And Bhakti Yoga, we will come to it tomorrow, or maybe something different will come, but something will come. If it is morning, I wish you good morning. If it is evening, I wish you good evening and good night. Nice to see you. Thank you. Deep namaste. Bhagavān kī, Deveśvara Mahādeva kī, Mādhav Kṛṣṇa Bhagavān kī, Sanātana Dharma kī.