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Part 1: The Sacred Bond of Marriage and the Cosmic Order Husband and wife, they will have already done their path. Here they are, but through the astral body, in another part of the universe, what we call the astral world. And there, this both husband and wife will come again together with harmony and understanding. Śrī Śrī... He is sympathetic, sympathetic. Sorry, not sympathetic. And otherwise, they are fighting, saying this will not be good. I was thinking of the gurūs, Vajñānanda and Āśāpurī, but they are fighting. Yeah, the Āśāpurī is small but powerful. So we cannot. Truth is truth. I am your master, I must tell you. So, another thing: Mohan and your wife, if she wants to come, you can ask her if she wants to come. But I don’t think she will come. But if she comes, it will be very, very good. When have you done the yajña with her? So you can tell tomorrow, okay? This is number one. But I was thinking, the Dharma Rāja, the Dharma, Dharma Rāja is the king of heaven. And Dharma means, Dharma means the, what was the, what is the word? Righteousness, the duty. Eh? Duty. Not duty. Righteousness. Justice, the king of justice, giving the truth, this, this, this. Or Rākṣasa, that’s called Yama, Yamarāja and Dharmarāja. Dharmarāja and Yamarāja, they both have that chair. This is the spiritual, divine, and full of spirituality, everything. Or who have bad karmas, and these karmas, that’s called the Yama Rāja. Yama means the king of the dead. He has the power. In the Pāli Abhid, there is this side here, and this side is the Dharmarāja, and this side is the Yamarāja. So, between the two, it’s always the Śiva. So Śiva is the master, Śiva is the guru of both. And so he said, "This, the Niyama, will not do anything." They will obey very much, and also Dharmarāja has to obey Śiva. So this is a science from the Vedas, and that men and women, it is, we call, they are, when they are married, then they are like a bird, and this bird has two wings. So this jīvātmā, females and males, are merging, so they are together, become in one niche, and their body is like two wings. So the bird cannot fly without wings. And that, when you have married once, when you have married once, that time in Christianity also, you will not marry a second time. And in the church, no. Now they gave some, okay. We said that our government officers, we will say, you can marry with the, what do you call that? Registering, what is office? What do you call that? Marriage, register of marriage. Okay, the register of marriage. Then they can take it, okay. And then they can divorce again, and then they can go. That is it. It means the broken wings, broken legs, broken heart. And that is not your path to come there. Therefore, either you should not marry, and if you do, then you should be like this. So, and therefore, at the altar of the temple or ashram or church, where there is a candle, and there comes the holy book, and the priest will speak and read. And first he will ask the wife, and the wife will say yes. And then, husband. So many of you have married, and you know. But I always see, look, because I’m in Austria, and Austrians are very strong, they were about marriage and so on. But now it’s a marriage, there’s nothing. Many are marrying every second year, or not at all. So there are, because the human soul, the human soul is a very, you are on that, on the border to merge into. But we make mistakes in our principles. Humans have principles, animals do not. But there are some animals too. When one partner dies, the other partner will not take a partner and will soon die that way also. So they are very close to this. Now, therefore, it is said there, you know that you have to promise and promise. It doesn’t matter which religion; in every religion, there is the promise, and you cannot break your promise. If you did, then Dharmarāja will say, "You told your husband, ’I will be faithful, and I will be forever. It doesn’t matter if he is ill or not ill. I will give this promise.’" And promise to whom? Not to this priest, but to the holy. You give your hand on the holy book: the Bible, the Quran, the Bhagavad Gītā, the Rāmāyaṇa, etc. And then you become one. So you believe, you know God. And there is togetherness, and the husband will also say, "Now yours is mine, and mine is yours." I will be forever with you. In every difficulty, I will be with you. That’s how the people were in India. I didn’t see that wedding, or stay near there and look at everything. But in Christianity, in Europe, I have heard sometimes. Now, how will you promise? Your promise, because Dharmarāja, dharma, dharma is justice, dharma is the right place, and when you promise to dharma, then dharma, there will not be a change in his record. Now, the record, where is the record? I never saw it anywhere, but it is in ourselves. And so, if not, then Dharmarāja will give it to the other office, and that office is called Yama. Yama will say, "You did it." Yama will not say that you should do it. They are very, also they are very honest, but somehow you have to survive. We have to survive, so you have yamas. And yamas are torturing. The yamas are functions that prevent everything from torturing. And dharma rājas, that is, you have the heavens. Heaven is not one room, not one country. It is forever everywhere. But the Dharma Raja and Swarga, or Heaven, this is still limited, because if there is no limit, then where is the hill? There is no hill. But Yama said, "Our kingdom, Narakaloka, is our kingdom, and we have, so now is it two, the Naraka and Svarga, the hell and heaven." But these two, when we come to the spiritualities, what we call the guru, the guru is the friend, but also still the one who is making a ceremony for us. And when we go to the meditations and like this, yes, if your wife promises and you promise that now we will separate. But I’m not going to marry. I only want, I will be yours, but now we will not have the relation of wife and husband, but we will do our dharma. Then it’s okay. Then both go to heaven. So if both have the same words, what you spoke, then it is said, that is called Brahmacharya. That is called a person for whom Brahmacharya is not a sexual break or this or that emotion. It is that your consciousness, your truth, your vivekā, that brought you into this. So, the yajña. So, there are two. One is the fire, the yajña. And in Christianity, in this certain country, the traditions are different. But still, you have a candle and you have this guggul fire. Vairāok is in Dorches Prachay. So there is a fire, and we have this guggul. It is like the gum of a tree. It has a very nice smell. And this we have in the church, or we have in the temple. There was, what? Yeah, Vairāok is of Ustraikis. Śrī Śrī... Before, it was not. And real, pure purity is that if we take this Guggul, and this is a kind of a bush. Yeah. So it is a tree, a tree like our bubble tree, as I always say. Bubble tree is a very, very powerful thing. I can tell you something about it. This, it is in Africa, it is in India, in certain countries, it is called the babool. And the fruit of this babool is very good as a vegetable. Panchakuta, what I am making, doing, you have some problem? Yeah? Sometimes, should we give you a massage? Yes, yes, Harriet can do something, yes. Anyhow, so we have a bunch. Now, the best vegetables you can have are only in bush trees, vegetables from different, different bushes. I am not going to go far, okay. And so, there is one fruit of this tree. It is something like what we call a pisolka. What is it in English? No, no, no. It doesn’t matter. There are many green beans. The bean is different. Anyhow, this, again I want to make, the people are looking into the world, in the whole world, and they will say, well, Swāmījī is from the chakras coming to the other point. But it is good, why not? So, aha, now I know what they are doing with me. Okay, but you should, from time to time, show the altar so that I can have a little bit of my nose. Yes, so a little bit show everybody that it’s so beautiful. Our whole hall is full of beautiful people. So I tell you this something, why? Why am I telling this? It is very good for you. I think it is very, very good. And it also, I am, I am that, I am the pakṣī, pakṣī means the bird, and bird, I am that bird which I don’t know, tonight on this tree, and next time they will be in the, in the bush trees of Australia, and so on. Okay, and that fruit, let’s say from this, is like a bean. Now, when they dry, or we take them and boil them a little and dry them, they become a very good vegetable, a very good one. But this is only between us; I had no way in my mind to think and talk about this subject. But this is one of the best of the best remedies for females. When there is blood, it does not stop. Or it comes every second, third, bleeding or this. And if you take this fruit, if it is long, you put it in hot water or boil it a little, or we make a powder. And half a teaspoon in one big glass or cup of warm water, leave it inside for 20 minutes. And then you just drink that all. Within 15 minutes, that will stop the bleeding. It is one of the best, this fort, that tree from which we have in Jadan. And we have, I think we have a thousand trees, and only our cows, goats, and horses are eating. I did not know. And now I discovered, and people are telling me all over Europe, "Please, Swāmījī, when you come from India, bring it." So I bring them to 10 kilos or more. And in seminar, in one hour, it is gone. Because it has, it is a medicine. So, like this, also what we have, this Guggul Pūjā, that is a very good, very, very good. And this incense that we have, it is not good. There is nothing good inside it. We don’t know what they are putting. Incense is not good in that one, but we need a little fire, a little bit. And there we put only a little, like the seed of, let’s say, two grains of rice. And that gives such a good smell, and it is good for when we make āratī and pūjā. So we have slowly, slowly changed many things. And that is why also, you see, when I came to Europe, I said, "Why? It is in my temple, is this. Where is this?" They say, "No, no, it is over." In the Middle East also, this is very much, these trees and like this. It is a medicine, very good medicine. And so there are five difficult remedies from the five different trees, and when we bring them all together and cook them, it is very tasteful. You can have separate, you can have together. It is something very, very, very great. Anyhow, my dear, I was, and I will still do, touch your Manipūra Chakra, but I have to finish this. So, the pūjā, yajña, yajña is to bring you on your path and on your partner’s. And there is also a connection between guru and disciple. And guru and disciple is that where we give sānyāsa dīkṣā. Dīkṣā means the saṃnyāsa ceremony, then the master is doing this. So, Panditjī is also doing a seminar for sannyāsa. And for us, our sannyāsa from Śaṅkarācārya, every sannyāsī who receives this, that ceremony which my paṇḍits are performing for my disciples, they can, they have a right to have the title Parama-haṁsa. Part 2: The Path of the Paramahaṃsa: Ceremony, Commitment, and Discernment All sannyāsīs have been given names. For example, Paramahaṃsa Svāmī Lakṣman Purī—this is his complete name. But of course, now you should say, "I am a Paramahaṃsa." This title has now brought you near. It has told you about what it is, for Paramahaṃsa is the Paramātmā. You now have to practice, meditate, keep the disciplines and principles—everything. Then you come to the state of the Paramahaṃsa; otherwise, you remain like a crow. Yes, when you meet... So there are many, many of my sannyāsīs who have gone, and this and that. Some even become against the master because they think, "I am the master, I don’t want anymore." Many things happen. You know what I think? I think you have a beautiful cherry tree with many beautiful blossoms. Not all blossoms get the fruit, and now the fruit is there. Not all will arrive. And even those that arrive will not all be complete, because there are worms inside. So, very few will come through completely. Let’s say, from 500 cherries, if 10 become the best, out of this, perhaps one becomes a proper Paramahaṃsa. Otherwise, there is no... But the title is given to you: Paramahaṃsa. You are a doctor now; you got a doctorate, but still you are not a surgeon. That will come more and more, after and after. So we have to work. Tomorrow the ceremony will come, and that priest or paṇḍit will sit and perform the ceremonies. Swamiji, they are lucky who can, but one is our couple. If I ask the Dharmarāja and our Pūrṇimā—Pūrṇimā God, Pūrṇimā. Yeah. So if you are, we will give you the instructions and you can sit for the ceremony. That’s very good. Second is, I think, if this—what is her name, this—yeah, she’s, you know, she’s like a water frog. I want to put her here, and she jumps to there. A joke. Sometimes one should say a joke. So if you both want to sit also in the ceremony, it is an opportunity. It is an opportunity. Now, in this year, it’s not like that. Now you will sit here, and you will get prasāda, and you will eat. No, no, no. Yeah. And you will say that now I am in the wedding ceremony. Of course, this is another ceremony. But of course, there are many things. First, you should have good cloth. Wash it today, nicely. It doesn’t matter. It must not be Indian sarees, and so on and so forth. But other cloth, very purity, purity thoughts, this and that. And you have to give a donation because this is what we will eat. They offer pūjā. That will cost us also. And if I can tell you what is, how much will come, this—what do you call it—samagrī. You have that here? No, but you have paper? Yeah. No, no, you gave, you have given the power. Yeah, so there are about, I think, at least a hundred different things. So there’s ghee, there’s this. Purījī, Purījī... Who have we out of this? We are out of our highway. What to do? Then you have to go to the Guru and have a ceremony with the Guru and be loyal to the Guru. Otherwise, this all is there, but you are not there. That’s it. Like, for example, there are two or three political parties. So, you are with one party, you have to be, even if you are not the winner, you have to be with that. But you go from this, okay? I go to the other party. The other party will take yes, but then they will not accept you. And they lost. You go there, then you are nowhere, then you are nowhere. So, if you are successful or not, you have to remain there. So that is also the ceremony of the masters given. One master, I, New Zealand people, it was about 15 people. I gave them good ceremonies to do, to clean all that. But slowly, slowly, from 10 to 15, only two are left. They are on the path. So tomorrow is this yajña. This yajña will be mantras, and these mantras will be from the Vedas. And there is one movement called the Gāyatrī movement. And in the Gāyatrī, they are very nice, and they will do the ceremony here. There are many others, so we have here a temple, a few temples of Hindus, and they are coming and inviting. I have no good constellation with the Hindus, you see. So, my karma, or my destiny, or my good luck, is that I have my disciples. Why? Because now they are more faithful, more practiced. Indians, they are like a... there is one pigeon, then one is another breed, bird—Papaya, Pippu—and so there are about 20 kinds of birds. I throw the seeds, all will come and eat it, and then afternoon on another church, there is some seeds they will go and eat, that is not. So, unfortunately, I am belonging to the whole world and this. But Indians have lost, and Europeans have gained that culture. And I tell you, it is the Indians who will bring, or the Europeans will bring, or the Westerners will bring the signs of India back to India. Even the yoga, what they are doing, my God! So, even I don’t go there. And when I see it, it is something completely lost, yes? And in the temple, if you go, then, hey, where is the camera going? Get up and root. You also. Don’t sit like the eating table. Yes? Take one chair and do it like this. Sometimes this side, sometimes this side, sometimes this side. So, practicing is not... but you ask the Indian 99.5, they always say, "I don’t need anything, I need my exercises," but more this Western, what do they call this? No, gym means eating. I know, but in Hindi, gym means, in Gujarati and Rajasthani, "please come and eat." So, they will come to the temple at 7 o’clock or 8 o’clock in the morning for pūjā. There are two or three people. Then, about 9 o’clock, 8 o’clock, Pandit will read something. And maybe some sannyāsī comes or someone. So, there are about 20 people coming. 11:30, because 12 o’clock is lunch. So, within 15 minutes, the temple is full. And many don’t even go to the temple; they go to the basement where they are eating. So they said, "Let’s go to see our friends and eat, all of us, wife and children and everything." They put one dollar there, and four people are having dinner and lunch. So, I am saying, they may come and tell me something, anything, but I know this. Why? Nāgīn Bhāī, śāyī bhāṭā kī? And like me, like some Gurujī comes, they will not come. Or if you come, I am a strict one. And they are only for the coming to the temple, and they say, "Hare Kṛṣṇa, and Hare Rāma." And they don’t call God Rāma. They don’t believe in God Rāma. They don’t pray to God Rāma. They have only Krishna’s elderly brother. What is his name? Kartikeya, not Kartikeya. Balarāma. So Kṛṣṇa’s elderly brother is Balarāma, and they worship that Balarāma, not God Rāma, the king, Bhagavān Rāma, King Daśaratha, Daśaratha’s son, God Rāma. If you tell Hare Krishna people, "How is God Rāma from the Daśaratha and Sītā?" they say, "Semi-God." It means just nothing. It is such a, but such a, again a trick. My dear, my Kappī Nāgīn Bhai, Mohan Bhai, myself, we are sitting here, these two other girls, and Indian Indians. They will dance because Bhagavān Rāma is Daśaratha’s son, but they don’t know. And what they do on the Rāma, not Balarāma. If they say Balarāma, people will go all out of the room. Yes, true. So don’t make a trick like this. So Hare Rāma, and then you are also, all Indians are so emotional. And Hare Kṛṣṇa, Rādhā, who is Rādhā? Who is Rādhā? In no holy books, written in the Bhagavad Gītā, in Śrīmad Bhāgavatam, nowhere is the name of Rādhā. Krishna’s wife is Rukmiṇī, and they forgot, they put Rukmiṇī in one corner, and we don’t know from where this girl came. And it is like they are making the picture like in the Middle East, where the kings let their girls dance there, like this. The Mughal dress, the Mughal kind, they destroy it. And if I say it, Radha, do not believe me, my God, I will not have hair when I come out of the temple. Yes, but, you know, I don’t believe. I said, it is not a Krishna, poor Krishna. He doesn’t know anything, but now you make a picture. So, my dear, it is very careful. And me, I am not, I am proud of myself. I am not the best one, but I am on the path of my yogīs, that paramparā. Mahāprabhujī, from there to Mahāprabhujī, and evidence we have now: still people are living that Mahāprabhujī, as well as Devpurījī. The dead body again brought to life. Many, many things. Read the Bhagavad Gītā, the Līlā Amṛt, the book. Therefore, these mantras from the Vedas are very good. Tomorrow they are coming, the Gāyatrī Parivār. And Gāyatrī is the mantra, and the Gāyatrī mantra is from the Vedas, and now they are saying that all is born from Gāyatrī. That’s also okay, but they have good mantras, very clean. They will not make too much smoke, and everything we will have tomorrow will be nice. So, this is a... when you marry, please think it over, not for three days, four days, and this and that. And also, when you receive your mantra from your guru or initiation from your guru, then it doesn’t matter what it is, you should not go. Because then you are like a child of your mother. You can have many mothers, but the real mother is the one, that master is that master. You have to have confidence that the master is the master, and a real master. Otherwise, another master will say, "You have a mantra, you come to me, I am the best one." Here sits Jñānānanda, and he is a disciple of Paramahaṃsa Yogānanda, and he did not see Paramahaṃsa Yogānanda. He did not see him, but he heard from his people, and he accepted him as his guru. Very good. And then Gyanananda asked me, "I want you as my master." I said, no. Your father is your father. But I will give you everything if your father is not there. I will be like your stepfather, and you have to follow the path. And he said, "Yes." He told me two times, three times, but I said, "Yes, but I don’t give you initiation because you have... and your master spoke to me, and your master is in me and in you, but of course he is a cowboy." Tomorrow will be a beautiful ceremony, and tomorrow is the inauguration of our ashram. And thank you, everybody, for coming here with great respect and with great love. Take this as your own ashram. It is your ashram, it is my ashram, and it is for everyone. This is a very new ashram, a little child, so we need a lot of nappies. And so it means also that if you can give donations, there will be a donation box. We don’t want to tell you how much; there is no limitation. But tomorrow we will do this, and then we are going to that program. Oh my God! The whole lecture is there. But this was good, no? These rules, this is very, very important. We are human. And it is okay. You do what you like; we do it. But there is a, if it is changing, then something is wrong. And then it is you, you will be. So it is a very, very important thing to think over for everyone. If you have only one friend in school, and your teacher is your boy, he is a boy, your best friend, that should be forever the best friend. So we have to come heart to heart. And there is, for it is there, there is from bhajan, "There, bhajan, kindle my heart with Mathā Guru, kindle my heart."