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Asato mā sad gamaya, tamaso mā jyotir gamaya, mṛtyor mā amṛtam gamaya. Sarveṣām svastir bhavatu, sarveṣām maṅgalam bhavatu, lokaḥ samastaḥ sukhino bhavantu. Oṃ śāntiḥ śāntiḥ śāntiḥ... Salutations to the cosmic light, Lord of our hearts, omniscient and omnipresent. Dear sisters and brothers, good evening. Yesterday we were having a beautiful dialogue about how to achieve perfection. What is the difference between the master and the disciples? When will you be the master, and when will you be the disciple? To be a disciple is not so easy. A disciple is an aspirant, which means you have inspiration. Inspiration is for the aspirants. But a devotee means one who has devoted body, mind, soul, and consciousness. If this is devoted, as we said yesterday, you are a disciple, a follower—a flower, a follower. Sometimes we are like a beautiful flower for the desired master. "Yes, I would like to do it." But this flower is not permanent. A follower means that after some time you will change the path; you will change your thoughts. Or with little learning, you think you are already the master and you don't need guidance. This means you fall over. A disciple is one who follows the footsteps, the footpath, or the footprint of the master. What does it mean to follow the footsteps of the master? It doesn't matter who said this; some great saint or wise person said that we walk on the footpath or the footprint of those great personalities, philosophers, or holy saints. But don't cross the master's path. After some time, disciples overtake. They think, "I will find a better way, a good way." These are the distractions of the followers, dear ones. Life is very mysterious, and especially nowadays, in this technology, we are sucked by technology. Yes, some technology is good, but it is not permanent. Technologies depend on energy. We have many facilities now, as you know: telephone, Skype, Facebook and FaceTime, and many, many things, or the aeroplanes, etc. But it is dependent. It can stop, or the machine can go wrong. But knowledge will not disappear. It will not need those requirements and that energy. This is the difference. To follow the instructions is guru-vākyā. This is a very important thing. Guru means the master, or you can say the Holy Father, or Jesus. Vākyā means the words, the instructions. One time, Jesus was sitting somewhere near a desert area, some mountains with thorny bushes. There were two situations. One situation was a dark cobra snake came to him—that was a death, that's called a call. He was looking but was not afraid. Yet at the same time he despaired, saying, "God, why? I, Father? Why? I cannot, I will not, I am not." At that time, the voice came: "My son, I trust you. I send you, my son. With my trust, go ahead. It is me who acts in you. I am walking beside you, but when difficulties come, I will carry you on the hollow of my palm." There is one story. When Jesus is walking, or some bhakta is walking, someone is walking beside. You don't see, but you feel someone is walking—a very comfortable, nice way. And then suddenly comes a thorny path, stones, rocky, dangerous. Suddenly, who was walking with you disappeared. Disappearance creates disappointment. Asosvas—the ascending and descending breath never goes without my attention and without your name, oh my God. That is called dead love. Otherwise, we are lost. That’s why, among billions of people—billions—how many are great holy souls? How many? We don't know, because it is those who went through that path of spirituality. So guru-vākyā means not that your master is telling, "Do it," and sometimes you say, "I can't do." Guru-vākyā is those holy books for us. What is written in the Vedas? What’s written in the Upaniṣads? What’s written in the Purāṇas? What’s written in the Rāmāyaṇa? What’s written in the Bhagavad Gītā? What’s written in the Torah? What’s written in the Bible? What’s written in the Quran? And what in others? We can count them on the fingers. We can count on the fingers; there are five fingers. Do you want to have the sixth one? You can be, but afterwards you will be very sorry for it. Sorry for sorry, it is too late. The sun is rising, the sun is setting, darkness is coming. You know the great poet Ravīndra Ṭhākura from India, from Calcutta. He was a great poet, a wise person. He said they can go beyond the sun. A poet who can write can go beyond the sun. There are many, many suns. Ravi, where this sunlight cannot reach, there can go a poet, an artist, a saint. Now, Ravīndranāth Ṭhākura was walking near the bank of the Gaṅgā, and he sees the sun setting very soon, in one minute. Ṭhākura is thinking now, the sun which is giving light is setting down, and the world will be again in darkness. The sun is making sorrow. You are a father or mother; you said, "Now I have so much property and my children. I am dying. Who will take care? Who will take care?" We are not forever. A bell was ringing in the temple, a Śiva temple, and Ravīndranāth turned back, looking into the Śiva temple. There’s a priest making pūjā, the worship, and playing the bell, and a beautiful little oil lamp. Now that poet said, "This tiny flame is saying to the sun"—this is the thought of the poet—"This tiny light is giving the confidence to the light sun, father, master. I cannot be the sun, but I will try to give the light in darkness." And so we are all. We cannot be Darśanī, we cannot be Kṛṣṇa, Rāma. Maybe we cannot be like Mahāprabhujī or this, but we have that purity, pure, pure devotion, bhakti, following and remembering always your words, what you promised. That is the light which will show the path to all. And it is not too late, my dear, it’s not. You can. You can. That’s it. Mahātmā Gandhījī said, "These all have a lot of radiance in my ear; it makes pain. This is a technology." And when you sing the mantra, it is a present, so you can. Gandhījī said, "Be the change, be the change you want to see." So, change thyself. You try to change others? You change thyself within thyself. Everyone will change in that way. Otherwise, this life is like bubbles on the water, and very soon it will explode. So yoga is that one which makes the human a divine, that divine which liberates and comes to the cosmic self forever and ever. My dear, sometimes it is not easy because you know more about Christianity, and I can tell you something. What was the situation or conditions, environment that Mother Mary had to give birth to Jesus in the horse stable, where there were donkeys and other animals? Was there no room, no house, no hut? No one thought of this. On Christmas day, you make a very nice cradle, and in the cradle you put baby Jesus, and even there was no cloth. What was the situation? What was the condition? But this is God showing us the hardness, that still, "I will be thine." Devotees may come and devotees may go. O Gurudev, I will be thine. When I go far, farther than the stars, my Lord, I will be thine. And even if I die, so far, you will see that I died. Even if I die, look into my eyes. Mutely, I will say, "I will be thine." And that was to show us the path. What Jesus said, "I am the way to God." Who is that? The master, the real master. How hard was it? And at the last, he had to carry his own cross, and not only he—how much that divine mother was suffering, sitting under the cross, and the blood is dripping on her, and she feels as a life, her son. It is her blood. She would try to get down and pause in his. He was sleeping on her lap. That is the path of realization, self-realization, and coming to the divine, to that Father. Father means that Brahman, that everlasting; there will be no birth in this. So imagination—that I know, I can be, I am the master—we are not. We should be more humble. We should serve others. Don’t let others serve you. That’s it. So we are, we sannyāsīs here, sitting. We are serving you, we are teaching, we renounce everything. We renounce our family because you are all our family. We have renounced; we have no house. Every house, our āśram is your house. You are welcome. The door is open for you. We have no hidden cave, or that we say, "No, don’t come in," because we have no house. Ādi Guru Bhagavān Śaṅkarācārya said, "My house, the sky is my roof, the earth is my bed, and all creatures are my family." That’s it. That’s it. Then, I can tell you, you will be given the promise, a name of the Siddha Pīṭha. You will be; that one will, for ages and ages, you will be alive. Your name will be there. Maybe Jesus had one brother or sister, more—who knows? But we don't know. Who was his uncle? Who was his aunt? Definitely, they were, but nowhere is their name written; they are gone. So immortality is that: why those who were with him, serving him, their name comes? Similarly, Rāma, the Rāmas had two sons, and afterwards, they don't know where he was, who was it. Lineage, the worldly lineage is ending, but the spiritual lineage begins, and so our spiritual village is so becoming. If you are searching for that, then you have to come to this path. You need your health, of course. We have all kinds of remedies. Our doctor, if you have a headache, gives you a tablet for the headache. And if your back is aching, then the doctor will give something for your back. If you have knee problems, our doctor will give you some solution for the knee. Similarly, a spiritual master has all kinds of remedies for you: for physical health, for your breath, for your lungs, for your kidneys, for your liver, for your glands, for your everything. There is also yoga. Everything, so yoga is one in all and all in one. So we don't waste time. There are many things to do. You can go for dance, you can go for drinking this and that, but there are very little luminous. You are the luminous. You came here because you have in your heart still something is longing, something is a longing, and that longing you will realize. Time will come. I am also longing. I have two longings: I am longing for you, and I am longing for the master. I am pulled by both sides, but my master pushes me towards you: "Go and serve them." So I am in service to you and wish you all the best, my dear. Maybe my words were too hard for you, but that is the truth. That is the truth. Whether you believe or not, when you read the Bible, how hard is the insight? If you read the Bhagavad Gītā, how hard is the insight? Everywhere. But we only want to have blood jams, blood jams, you know, cream, cream. Okay, cream, cream is okay also, but how long? This cream will melt. So, spirituality, yoga for body and beyond. So, body—all our physical mechanism, all, all vitamins, minerals, glands, hormones, functions, everything—this is called the body. After comes the energy. You can’t touch the energy. You can’t feel the energy. You can’t see the energy. But you have the energy, and so energy is separate from the body. But there is energy which is governing, guiding, balancing, harmonizing, and keeping alive that energy in our body. But we can’t see. How much energy I have, you can’t see, and I can’t see. But I can feel. There is a feeling. After that, energy comes desires. You cannot touch desire. You can’t see the desires. But you feel the desires, like you feel the energy, only yourself. My desire you can’t feel, and his desires I can’t feel. So this means my desire is not your desire, so it will separate. After that comes the mind. My mind and your mind are different. What you said, "I changed my mind." Oh, how did you change your mind? Then, please change the body. So, changing your mind, your opinion, is very easy, but you have to pay for that which you are changing, though you can’t see it. After the mind comes the intellect. There are two kinds of intellect: the dry intellect and the positive, juicy intellect. Dry intellect is like a plastic apple; it looks beautiful, a beautiful apple, but it is plastic. And that intellect which is between the brain and heart, balanced, that is real intellect. That is connecting to the jñāna, pure jñāna. After that comes concentration. Concentration is a very, very powerful energy or system in our body. Without concentration, we can die very quickly. We can’t drive from here to 100 kilometers or 100 meters in the traffic if you have no concentration. Start your car and go like this immediately, so concentration. Concentration turns over to awareness. Awareness is alertness, for alertness is concentration. Awareness is to awake or keep those positive qualities in your memory or the brain. Awareness. If we make awareness in every individual human, for example, start all at once organic food. If you are Australian, you have great will. All the people of Australia tomorrow said, "Finished. We will only eat organic, no more." All non-organic farms will close. And even we don’t send our cows there to graze because all the cows are also harmed. But how are you doing? Can you have your willpower? That’s it. So, awakening in our awareness makes us aware all about health, peace, harmony, mercy, kindness, and to achieve that supreme path to go. Oh man, you are that human. Go ahead on that path. Don’t fall into this material world. Energy. You are polluting your energy all the time. It is that energy which makes you angry, makes you nervous, makes you ill, this and that. How much energy you have, different kinds of energy. Purify, purify, purify that energy. And when you pollute that energy, you lose your path. Then there is again darkness. After the awareness—awareness is very important—then comes viveka. Viveka is the cream, the cream of our emotion, mind, intellect, and awareness. Beyond that is called consciousness. That consciousness which is a higher cosmic consciousness. Otherwise, there is unconscious, subconscious, conscious, higher conscious, super conscious, and then cosmic consciousness. In that cosmos, in that Brahman, in that Father—the holy father is Brahman. If we come there, we will not come anymore in the saṃsāra. Willpower. Have willpower; don’t be too weak. You have too much weakness. This weakness means the sickness, and their sickness is that of all the illnesses. So after the consciousness, until you are not in that Brahman, until this body will survive here on this earth, you never know. Suddenly we make some mistake, we change something, some different energy comes in our body, we are lost. A little story: There was a master, a great master, very spiritual, very respected, and he was passing through the market. He had many disciples, so they were walking with him, about 10, 20 disciples. The master was walking through the market; all shopkeepers were saying, "Praṇām, praṇām." There was one shop which belonged to a Muslim. So every religion has different kinds of dualities from other religions. So that owner of the shop, he was a Mohammedan, and he came out and he said—all others saying, "Praṇām, greet you, greet you"—and he said, "Master, I have one question." He said, "Yes, my son, what?" "What is the difference between your beard and the tail of a donkey?" All the disciples were angry. They wanted to catch him and do some repairment, repairing. Master said, "No, no, no. Nobody will show any aggressivity or anything. So be silent, be nice, be kind." The master didn’t feel at all humiliated. Then the master went further, and that man began to laugh because that was not a good word, you know—difference between my beard and the donkey’s tail. It happened until 40 years. Now, the master was nearly 100 years old and was going to die. He was on his bed, śiṣyas sitting around him, and his master is saying, "Now he will die, pass away." He called with the hand to one of the disciples. He said, "Yes, Master?" "I want to see and speak to that one man from that shop, because I’m going now, and I owe him an answer, and I cannot die without answering his question." So they went. They said, "Master, such a person, and you want to see him?" He said, "He’s a nice person. I want to see him. Then I will die peacefully, because then everything is cleaned up in my life. Only one negative energy in me, because I did not answer." They went to this man, and 40 years. He was also, his whole life, very sorry for what he did to this great saint, humiliating him with such a negative word. Both—you will never forget. You will not forget; another will not forget. He came and he said, before the master said anything, he said, "Forgive me, master. It was my stupidity. I, I am, please forgive me. I apologize." The master said, "No, my son, no, no. You have a right to ask because you don’t know, and so I thought I should wait." He said, "I don’t want any answer, Master. It was stupid for me." He said, "No, my son. Only I can tell you, my son. There’s a difference between my beard and the tail of a donkey." And he died. And so, therefore, it is said: Sach bina sudhare nahi, aadam racho anek, chahai tum grast raho, chahai penobhik. Without that truth, you can’t achieve anything. It doesn’t matter if you change the color of your dress or uniform, or if you live a family life. You need that in the heart: that compassion, that mercy, that kindness, that humbleness. Never let your mouth speak any negative word. And if a negative word comes, it means you have a lot of negativities. If you don’t have negativity, then what? You have nothing. If I have five dollars in my pocket and some needy person says, "Can I have something?" I can give five dollars. But if I don’t have it, what can I give? Similarly, if you have negative qualities in you, if you have these desires, if you are hiding something, you have such energy, you have such a conflict, you have such anger in you, then you are vomiting. You are not talking. You are vomiting. Purify, purify, purify. My dear, every second the pollution is coming. You clean your beautiful table, glass table, you clean nicely with some cloth and everything, close your door, and go to work. Evening you come again, there is some dust. So with every thought, every feeling, every breath, the pollution is flowing in this world. This world is full of pollution, but knowledge is that which cleans this. Then one day, the pollution will not come. It’s called crystal clear. I tell you one example, and that example keeps me always aware, always. And that’s why we say crystal clear. This, you see this mālā in my neck? It’s a pure crystal. It’s a stone, not glass. And this is about 18 years in my neck, but I never saw a dirty spot or dust on this. So this mālā, I’m not fabric wearing because I like it, but this reminds me: why don’t you purify your heart and your breath like this crystal? And this is giving me the energy. Giving me the energy, and so within you is that diamond, that crystal clarity. Otherwise, I will be ashamed of my disciples, who could not purify this and went this way. Because I tell my disciples, I still also purify. As long as I will live in this world, there will be dangerous situations coming. My last breath will lead me to the jyoti, light, the light into the light. Candle my heart with thee, Satguru, candle my heart with thee. Nice? So read and listen every day, Guru Gītā. I wish you two things. One is that I did not tell you with some doubts or to a particular person, but for all, for your good. Second, if you didn’t like it, forgive me. These two, and I wish you all the best. That in this life you will achieve for what you got, a human being. But if you are all the time stuck further and further in the dirt, then you are all the time in the stink. Namo Śivāya, Om Namo Śivāya.... Om Namaḥ Śivāya, Om Namaḥ Śivāya,... Om Har Har Bholi, Namaḥ Śivāya, Har Har Bholi, Namaḥ Śiva, Namaḥ Śiva Om Namah, Om Namah Śiva, Om Namah Śiva, Om Har Har Bho, Namaḥ Śiva, Gaurī Śaṅkar Bhagavān kī, Alak Purījī Mahādev kī, Devādhi Dev Deveśvar Mahādev kī, Dīp Nārāyaṇ Bhagavān kī. Satguru Swāmī Madhavānandjī Bhagavānkī Satya Sanātana Dharma. Om Śāntiḥ Śāntiḥ...