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We have our old sādhus and swāmīs from the Ālakhpurījī Siddha Pīṭha paramparā. In Slovenia, we have two sannyāsīs: Swami Yogeśpurī, who takes care of our Om Āśrams, and our dear Sādhvī Sāvitrī. They are all our sannyāsīs from different countries, leading the teaching of yoga and the life of Alakh Purījī, Siddha Pīṭha Paramparā. We have sannyāsīs in every country, but we are still missing some. So, who wants to become a sannyāsī? Of course, I am ready to give them sannyās dīkṣā, but it is nearly a ten-year test—if you can follow the rules and regulations of sannyāsī life. It is not easy. Some people are old and say, "Can I become a sannyāsī?" That is a burden, because they have no one who can help them. Many situations arise. So, do not try to run away from your life toward the monastery or the āśram. You have many karmas; you made so many karmas in life, and now you want to take the orange cloth. It will not solve your purpose. If you are young—twenty years, thirty, forty, fifty—it is also not easy. There are certain rules. To become a sannyāsī, a swāmī, a yogī is not easy. We have many sannyāsīs, and many have just left—they felt it. So, if you want to become a sannyāsī, you have to go through certain rules. Mahā ṭhagnī ham jānī re māyā, mahā ṭhagnī ham jānī re. Triguṇ phā̃s liyā kar ḍole, bolat mīṭhī bānī re māyā. Mahā ṭhagnī jānī re māyā. Māyā is also beautiful. Slovenian girls, women—they are also Māyā. But I mean not that Māyā which is the name of them. Māyā is a temptation. It is very difficult to come out of māyā. You may do many, many sādhanās, very hard as they are, but sooner or later, māyā will catch you. To come out of that... What is that māyā? Temptation. And when you come out of temptation, you become a sannyāsī. You want to become a sannyāsī. You want to become a yogī. You would like to sit on the chair with the orange dress and get Mara to help, saying, "I am." But what is vṛtti inside? Vṛtti. You know what a vṛtti is? Yes. Now, vṛtti means your thoughts, mind, and mind is constantly moving. Mind is like a reflection in a mirror, and you cannot catch that, but that mirror is showing you that you are. So the inner mirror—that is difficult. Often we have to be above that. Māyā. What is māyā? That is the māyā which will catch you and put you in a cage, like a tiger is put into a cage. It is said, "A tiger is caught in the cage." The tiger is so powerful; it has strength, but it is caught in the prison. Iron can’t let you go out. Similarly, we have strength, our saṅkalpa, our vairāgya—everything—but we are caught by that māyā. And that māyā is very tricky, very tricky. Māyā will catch you in the way which you like, like you throw seeds to a chicken, and the chicken comes into the case. Similarly, the sweetness of that... Then you cannot become that which you want to be. One saint made this bhajan: "I realized that the very tricky thing is māyā." Tri-guṇas—you know the tri-guṇas? Tri-guṇa: sattva, tamas, and rajas. You know that? Those who have at least often heard, raise your hand. Very good. Sattva guṇa is very clean and pure, but still you have to go above this sattva guṇa. Tamas guṇa—the laziness—and rajas guṇa. Like a beautiful snake, a cobra, sleeping, very peaceful, but if you just a little touch with a little seed, like a seed of an apple, and you throw it on him, within no time the cobra will come. Who is there? Poison, poison. That is tamas guṇa: anger, hate, jealousy, greed, spite, etc.—poison, that is. So, these three guṇas, all three have a very sweetness. Yes, as long as you like someone, you are very kind, very everything. And when you have enough, then you are that cobra. So, the three guṇa phases—what is the phase? Hanging. So these three guṇas, Vivek Purī, be alert. Yes, don’t think like that. It’s very clear, okay? Yes, to everybody, tell them to be like that, okay? You too, girl. So, this māyā has a rope in her hand and is trying to chase you to get a chance. That is called a trap. You put it in a forest to catch some animal; they step on it, and it is caught. That is māyā. Māyā, mahā ṭhagnī—a great cheater, a great cheater. It will not let you free, not only in this world, but after death also. After death, when you have died, māyā is walking behind you like this. It doesn’t let go of you on this side or that side. Again, it will guide you into a terrible situation. Māyā, mahā ṭhagnī, jānī. Sometimes, māyā enters into holy water, like the holy Gaṅgā, holy Yamunā, holy Dravā—all these rivers, pure. Your water, the Adriatic coast, is so beautiful to swim in, but there is māyā inside. You never know when it can catch you down. And that māyā becomes a priest, a pujārī in the temple, and through that, she catches that priest. She becomes the queen of the king. Similarly, in good things, temptation. Therefore, yesterday we said, what is the precious thing in life? And this preciousness of life—I want to have a ring, a second ring, this dead cloth, this money. Money is māyā. I want to eat good things, and one day the mother doesn’t cook well, then rajas guṇa comes. Always, yeah. Māyā is in everything, everything, everything. Wherever you put your feet, that is māyā. You go to the Himalayas, to a cave—that cave becomes a māyā for you. Collecting, collecting, collecting. So, for the yogī also, māyā. So, you run away to the Himālaya, but she is coming behind you like a shadow of your body. You cannot run away from your shadow. Even if you fly in an aeroplane, then you see there is no shadow—thanks to God, māyā is not here. You come to the airport, and when you go out, the shadow is there. Oh God, māyā again here. So, that Ādiguru Śaṅkarācārya said that one side is death and one side is life. So, our shadow is death. And that death is very relaxed and happy and has no hurry, because "one day is my chance"—it means your death. So, life and death are walking together. And finally, Death said, "I am the winner." Chār dinkī chāndanī, ākhir andherī rāt. Four days in the moonlight night, and again, then in the darkness. So these four: childhood, teenager, married, and old. These are the four situations. Then death is looking and smiling: "Do you have more strength to do further? Come with me, death." So, santoṣī nara sadā sukhī—who is very happy, who has santoṣa. You know what santoṣa is? You are happy, you are content in anything. Yes, if it is good eating or not good eating. Good eating or not good eating, do not serve it to the Master. Otherwise, the Master will be in tamoguṇa. So the Master also has tamo guṇa. So do not awaken the Master’s guṇas also. Therefore, there is only one way to come out. There was one helicopter, and in the helicopter were four people. They landed in the wild forest of Africa, where there are a bunch of lions, somewhere tigers, and they want to shoot them. But they landed and got out of the helicopter. The lions were so angry, and they ran and attacked to catch them. It was about fifty meters away. The people jumped into the helicopter and came up. Lions and tigers are looking, but the helicopter lifted you up. Similarly, our helicopter is our spiritual sādhanā. We will come to the Brahmaloka. We will not die. We will be immortal. Then this māyā will look at you and give up. And that time, the lions will walk away, gone. It is said, if you want to become immortal, then eat that kind of sweet. That sweet is that which makes us immortal. And what kind of sweetness? Sweet words, good words, divine words. Whatever you speak from your mouth comes the pure white light, the energy, and the sweetness. Do not use harsh words, even in your dreams. Amar ho jisko khāne se mīṭhā ho, to aisā ho. Phatade man viṣayose khaṭāī ho to aisī ho. And sour, you know, like lemon? Lemon, very sour. And I think, not only me, but many of you, from the name of the lemon, you have your mouth water, yes? So that lemon, one drop of lemon juice can spoil ten liters of milk or more—this sourness, shower. And so, such sour words you speak, it will spoil your milk. That milk of the mother’s milk gave you birth, gave you good life, etc. So, then you can become a saint. Otherwise, yes, color is not important. In Līlā Amṛt, you read definitely. One of the disciples of Mahāprabhujī, Maṅgīlālji, when he met Mahāprabhujī, he said, "Mahāprabhujī, please give me sannyāsa dīkṣā." Mahāprabhujī said, "I gave you already." But I want... Mahāprabhujī said, "I colored your heart already. You need not color your dress." So, if you can color your heart with that love, that Guru Bhakti, the Guru Vākyas, Guru Seva, etc., you are the saint. That’s it. So, it is said, santoṣī nara sadā sukhī—who has no desires, is ever and ever happy. Ever and ever, have a good life. But we have to kill that ego. That’s it. So, many of you would like to become good sannyāsīs, and I will be very happy, but then don’t change again. If, when you become a sannyāsī, you again go into the other part, the māyā, you give up your promise to the Master, then you are neither here nor there. That’s it. So, it’s very important to purify all our qualities, all qualities. That’s very important. So, all the time we are longing for that divine nectar, divine love. Mahāprabhujī, Holī Gurujī made a beautiful bhajan. And this bhajan, Holī Gurujī made when Mahāprabhujī was gone. But physically, he was gone. Mahāprabhujī was twenty-four hours with Mahāprabhu, Holy Gurujī. Like how? When a mother gives a child, it doesn’t matter, human or animal, the mother is always looking after the child. Father may sleep deep, but she does not. Even the cow, even the dog, even the cat, even the birds—every mother is a mother. Similarly, Holy Gurujī said, every second, Mahāprabhujī gives me protection over my head. But still, Gurujī said, please, can you fill my bowl with that nectar, the love? How do we fill the pot with nectar, with love? Prema kā piyālā Hari kab mẽ bharase, Prema kā piyālā Hari bikhārī ham khaṛe kharāse, Yād na bikhārī khaṛe khaṛe tarase Prema kā piyālā, Rikabhā Mīrābhā Dīp Nārāyaṇa Bhagavān Kī Jai. Holy Gurujī said, "I am standing in front of Thy door, and my bowl is empty. I am the beggar at Your door, O my Gurudev, Mahāprabhujī, O my Lord. When will you fill my pot with the nectar, the love?" How many saints drank this milk of the love of that nectar of immortality? Like Mīrābāī, Sūrdās, Kabīrdās, and many, many saints. O Lord, will you one day pour your love, the nectar, into my pot of my heart? So, when they sing now, bhajan, I know you can sing better than them. These people who are sitting there and singing, all with the instrument, but you know that you are singing better than them. Therefore, don’t follow them. Let them sing, and then you show your talent after them. So let them sing. First they will sing. Then, the second time, they will sing again, and you sing with them. Yes. Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya—including the singers, because I want to know how they are singing. That’s why I pushed you down. Don’t do it in a hurry, hurry. Sing slowly, good voice, clear, everything. This is also sādhanā. Laharī kabhī merā parase, Prema kā pyālā laharī kabhī merā parase. It’s a difference, my dears. Okay? Next time. So, who is ready to become sannyāsīs? Make a decision, and then I will give you some training. Okay. So, "Santoṣī nara sadā sukhī." So, who is happy? What is the most precious and happiest thing in life? That you have no longing, no desire. What will come, will come. If it will go, it will go. Kar bhī chalo, kar bhī chalo. If this train is gone, the next train will come. If no next train comes, I will hike it. If no cars are coming, maybe a donkey will appear. And if the donkey says no, then God, give us two legs. Don’t give up. Slowly, slowly, slowly. This human life is very precious. And we don’t know what will be in the next life, in which form. It must not be that a human will be born as a human again. The result will come at the end of life—it doesn’t matter who, or me. Dharma Rāja, the God of justice, who has everything on his record—that is our destiny, and destiny is from the past. And that is what has happened in the past; the Dharmarāja, the justice of truth, and automatically, it will guide your soul in that direction. Many, many lives we have experienced on this earth. Finally, we came to the shelter of Gurudeva. And Gurudeva means not just this physical body only, but what is inside that? What is in this basket, and what is in this basket? There is a difference. Baskets are the same. Here is a cobra; oh, here is nectar. So, that is that. Guru’s principle means it is that principle, that knowledge, that light, that will lead us—not these bones and not this flesh. This body will remain here. But it will go out; that Guru will go out of this body. Like a mother gets pregnant, and her womb grows the baby, and it will come again. Similarly, you have that pure knowledge—this, that, that... then we become Guru. So, we are all disciples, concentrating on our spirituality. On the day when you are still in the physical body and you say, "I am the Master, I am the Guru now," you lose that Guru principle. So, Baṛe baṛāī nahī̃ kare, baṛā na bole bol, Rahīman hīrā kab gahe, lakh hamārā bol. The Great One never says, "I am the Greatest One." One does not praise his own glory. The poet Rahīm said: the diamond never tells, "I am a diamond, and my price is so much." But the jeweler knows what is a piece of glass, or a crystal, or a diamond. Only that one knows who knows what the diamond is. But the diamond will not tell you, "Oh, don’t take this; this is a crystal, I am a diamond." Then you are not even the crystal. That’s it. So, we have to purify inside. So, Gurudev, Sarada—not so quickly. Gurudev, you see, when we just say this melody, our heart is waking up. We are all singers, but in the opera on the stage, that singer sings, and thousands of people go to listen to that singer, no? But how long does he or she practice? Because the Nāda Rūpa Parabrahma—that sound, that’s it, that’s a training. So, we should sing with vairāgya, that’s it. So, wish you all the best: santoṣī nara sadā sukhī, and what Gāndhījī said: "Renounce and renounce." Enjoy it. Dīp Nārāyaṇa Bhagavān Kī Jai. Deveśvara Mahādeva, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai. Alakhpurījī Mahādeva, Satya Sanātana Dharma, Śānti, Śānti.