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There have been great saints like our Mahāprabhujī, our holy Gurujī, Lalanānjī, Bodhāranjī, Kabīr Dāsjī, Nānak Dāsjī, Mīrābāī, and many, many others. They give us knowledge. Kabīr Dās, for instance, was in Kāśī; his seat is there, and he left many beautiful bhajans and poems. In one such bhajan, there is a key word. Bhajan itself means devotion. 'Bhaja' means to see the glory of the Supreme, the Highest. The bhajan says, "Matkāro moho"—do not be attached. 'Moha' means attachment. We have many kinds of attachment: to money, properties, families, husbands, wives, children, and many things. Earlier, Jasrāj Purījī Mahāmaṇḍeśvarjī was singing this bhajan, which contains many names. "Matkāro"—the master. There are many masters. In this yuga, there are so many. You can call a master a Guru. Even when we are little, someone teaching us to cycle is also our guru. The one teaching car driving is also a guru-teacher. What does the guru give the student? They give us knowledge without any material exchange; that is something we have to learn. You can buy a car with your money, no problem. Someone gives you the key and says, "Please, this is your car." But if you don't know how to start it or which direction to go, how many accidents will there be? That knowledge is given by the master. Nowadays, a teacher may ask for money. But that true knowledge does not ask for any money from a master or teacher. Suppose ten or fifteen days ago, we couldn't drive our car. Then the master came and taught us how to drive. Slowly, you became a driver. What did the master give you? Two more eyes? Four legs? Another pair of hands? Nothing changed in your body—only the knowledge. That knowledge in your brain now tells you that you are a master and can drive the car, or even fly an aeroplane. If someone claims to be the best pilot, say, "Yes, please, sit and take off." He will not be able to. A pilot learns from a master; he sits, and with hundreds of people in the airplane, he smoothly takes off and lands. This is the relationship between master and disciple. Similarly, there is the spiritual master, the relationship between the guru and disciple. There are many gurus in our life, especially in this time and in some countries. In India, we might say, "Okay, no, this and that." But in countries like Australia, New Zealand, Fiji—Fiji is also weak, the Indians there are more okay—but in all other countries everywhere, one cannot survive without a Guru. This is very important. In India, there might be someone with no formal study who will get up, tinker with something, and make an electric car work. Yes. And no one will ask who did it. But here, you must be a doctor or an electrician; you must have studied everything from a company to become a master. You know, with Indians, you can't imagine. God, I say, God save us—those who have not studied or done anything, yet they manage. He might take a live wire in his mouth, bite and break the cable, and go. That is all fine, but if something happens, then it's not good. First, regarding the guru, the Upaniṣad says: "Mātṛ Devo Bhava." First, God is the mother. The master is first the mother. "Mātṛ Devo Bhava." Second, "Pitṛ Devo Bhava"—the father. Then, "Āchārya Devo Bhava"—the teacher, your school teacher, all acharyas. And then, "Satguru Devo Bhava." So there are different gurus. You might call them "mister" or "teacher"; in our language, we call them "master." More than a master, we can say guru. So we have an electric guru, a cycle guru, and so on—these are for what we are learning. But then there is the spiritual guru. It is not easy to get that guru. Now, I am talking about God. The mother is the first God. God, God, God. There are 8.4 million different creatures. But one thing is that humans, with their brain, have the knowledge that can be learned. We have what is called dharma, pāpa, and puṇya. Pāpa means sin. Puṇya means the good things, merit. They speak of heaven and hell. Who goes there? One goes due to sin, the other goes to God. But animals do not, because animals are already in that position; they have no further knowledge. They just go through cycles again and again until they come to the highest step of being human. Humans have knowledge and should know. Therefore, humans have puṇya and pāpa. Puṇya is the good, the merciful; pāpa is the sin. This is between these two. Now, within this, we call the trinity, three gods. The first is Śiva. Śiva is all. Sometimes you ask people a question as a joke, a common one: "Mahārājī Swāmījī, you are great and a scholar. Can you tell who was first, the bird or the egg?" They will say this and that. People ask us this. So I asked my Gurudev, and my Gurudev gave a very good answer. Everyone who learned this can give further exact details. "Ekohaṁ Bahusyām"—"There is only one, and now I will multiply." Who is that? Not the Rūpa Parabrahma. It is that Parabrahman. It is only resonance, nothing there. In this coming forth are the five elements. But the first is only Śiva. And before that, there is space, Ananta. 'Anant' means endless. We are limited; that is limitless. Ask somebody, "How far is the horizon?" I don't know. As close as we go, it goes further again. That is endless, and that is called space and consciousness. "Chetan ke ichchhā nahīṁ, jar se kush nahīṁ hoī." 'Chetan' means living, conscious, not a body like this. But that has no desire at all. And the earth, stones, they have no desires at all. How did creation begin then? So we can ask any Mahārājī, Yogījī, Swāmījī, how did creation begin? Between them is called yoga. Yoga. What does the word 'yoga' mean? Not āsanas, not prāṇāyāma, not meditations. It is something different. We call it yoga, but 'yoga' has more meanings. "Eko'ham." Yoga. Just yoga. 'Yoga' means something is happening. "Yog hua, meri gāḍī kharāb ho gayī." (An event occurred, my car broke down.) "Aisā yog āyā ki merā accident ho gayā." (Such an event occurred that I had an accident.) "Aisa yog ki merī ko bahut acchhā ek vakti mil gayā." (Such an event that I met a very good friend.) If we can understand what yoga is, we are through everything. So that is called the yoga. That yoga is space and consciousness together. But the thing is neither space nor this. Who is that? This or that? Then there are three principles between that, between space and consciousness. It is called the trinity, and this trinity means harmony, balance, and oneness. Becoming one, harmony—all these three principles are inside. But still, the whole universe, we don't know how far it is. Many stars and suns and all are within. That's the yoga. That is a yoga. That’s why a yogī is called a yogī. What we do, our up and down and left and right in yoga practice—we say "I've come to yoga," but you don't know yoga means spontaneously yoga. That was some yoga—that suddenly I got everything, or something negative. That is a yoga. The rest is for our body, good health, etc. Within this, then comes the resonance, the sound: "I am one, and now I will multiply." But who says to whom? Where is it? That is only the resonant sound. The resonance, the sound, is that Supreme, the Highest, God, or whatever we can say. Resonance. And there are resonances then in this world when it's coming: negative and positive. Somebody is angry and telling you bad things; others tell good things. This is also sound—negative sound and positive sound. As it is said, coming from this, Śiva. Then come from the five elements: space, fire, air, water, and earth. These are five. Within them still nothing, and so Śiva. And in that, Śiva comes. He is in that part of the body, something like that. So first comes the light, fire, and other elements. There, he is multiplied by his self, and there is between Śiva and Śakti. He is creating the halves, masculine and feminine. This is how these things come further. The half, or more than half, is feelings in the man. Prāṇa’s powers and feelings are in the human body from the female. And females have more energy and are moving in that. This means from the head to the foot. It’s not just what we call emotional only, but completely in our body. And therefore, they are also together, serpentine. And so, it is that Nādarūpa Parabrahma. That resonance comes in there, and that resonance gives you the egg and the bird. The bird and the egg. All this insight, we go further then. So, yoga. Yoga. "He Uddhava, hamē batādo, yog se vyog kyā kām hai?" (O Uddhava, tell us, what is the work of yoga?) When Bhagavān Kṛṣṇa arrived, then all gopīs and gopas. 'Gop' means the male devotees, disciples. And 'gopī' means the female disciples. Here, how many female disciples are sitting? They are Gopīs. And who is sitting as a man is a Gop. That is all. It is the language from where Krishna was born. There is a Gopī, not others, but I’m not going to go very far there. Otherwise, this bhajan will not be completed, so I am making it for that bhajan. So, Bhagavān Kṛṣṇa—how it came, this and that—I don’t want to tell anymore, that much. So, Gopī, Bhagavān Kṛṣṇa’s disciples, and Uddhava—he was a friend of Kṛṣṇa, a very close disciple. So the Gopī said, "Now Lord Kṛṣṇa has left, but tell us, please." She asks the question: which path should I go? She is asking, "Please, the disciple," she said, "Please tell me, tell me please now, what is the difference between this and that?" What is the difference between this and that? "Yogīs are always in the mind, and the sadness is in the heart. Tell me, please, now, what is the difference between this and that?" The difference? The sadness, dukha, means the terrible situation, the painful. In this, O yogī, what is the difference between Bhagavān gone and yogīs are in the forest? So, Kākī, the yogī and the yoga practitioner, they are both. Yogis are only in the forest somewhere, but who is painful? That is in my heart. So similarly, every bhajan is telling how the master, guru, is coming there in between. So Brahmā, Viṣṇu, Śiva—Śiva is the first, and then comes Viṣṇu and Brahmā. So Śiva is the creator and liberator. I will not say distractor—no distracting, but liberating. He is appearing and he is going. The sun rises and the sun sets. That’s all. But Viṣṇu is the protector. Kṛṣṇa, etc., they are protectors. They protect, and they are looking. They have time and everything when they will look. And Brahmā is the creator. Śiva is that only beginning and end again. So this is, let’s say, the parliament. So Brahmā, Viṣṇu, and Śiva are talking, and all the devas and everyone decide what to do. They are bringing, they are going, they are giving the chants and goals. But how? Who is going to liberate? Therefore, it is said: "Dhyāna mūlaṁ guru mūrtiḥ, pūjā mūlaṁ guru pādam, mantra mūlaṁ guru vākyam, mokṣa mūlaṁ guru kṛpā." (The root of meditation is the guru's form; the root of worship is the guru's feet; the root of mantra is the guru's word; the root of liberation is the guru's grace.) So, the grace of the Guru. They are all three, they are all three one, but have their duties. Similarly, the Guru has the same duty, the fourth. So, "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Guruve Namaḥ." So, they will all worship the Guru. But which guru? Not this physical body like this. Yes, this finally will be given in the last minute of life. Yes, now the guru is complete. Otherwise, let’s say I am very complete, and tomorrow I will do something else. And therefore it takes time. All gurus and all ṛṣis, everything in their time, go on the path. Go on the path, you will fall down again, you will come back. Yeah, like people in the ocean holding onto a piece of wood—maybe plastic or wood. Similarly, how many times do you fall down? This person is a very expert, our āloha is very expert. He has fallen many times, under and half and this, anyhow, good. So, finally, then it is said that mokṣa, liberation, is from the guru. Now, there are two gurus or two Bhagavān, God. One God is Nimitta. One God, whatever you say. Sometimes Brahmā becomes Śiva, and Śiva becomes Viṣṇu, and Viṣṇu becomes... maybe they have their duties, but in the beginning, first was Śiva. So, how is it coming? First, it is said, nimitta avatāra. Avatāra means that very, very higher godly person coming. So, Satya-Yuga, Tretā-Yuga, Dvāpara-Yuga, and now is Kali-Yuga. Like this, many, many Yugas. "Kei Kalapam Vityaram. Kei Kalapā Kalapāḥ." If you want to know about this, then look somewhere on Google. And what is it about? We call them all about years and this and that. About in the yogī, what do we call that? About yogas, many, many yogas. And so, when the end comes, then God Viṣṇu appears. Otherwise, he’s waiting. But then, what happens about others? So nitya and naimittika. Nitya means every day, so that God is coming every day. So nitya, and from time to time, and that is what we call coming. These sādhus, it doesn’t matter if it’s orange dress, white dress, black dress, but who is renounced and taking care of the dharma. "Dharma rakṣita rakṣita." That sādhu, that priest, or whatever it is, if he or she can be true dharma rakṣita—if you protect dharma. Dharma means the rules: not killing anyone, this, this... Protect all, protect all, that is the dharma. "Rakṣita rakṣita"—if you protect us, we will protect you, and you will protect us, and we will protect you. So, coming and going. So this is the coming and going. Now, everybody is not like that. We have many, many ṛṣis. Even the Western people, Europe and the U.S. and all, were under snow. All was very little. The first human was, or came near, the Himalayas, that big place where Śiva comes, Kailāśa. And people have said that the first human was born there, or appeared, and first humans were there. It is said, according to this, so from there, further coming and going. So we were all like that. Therefore it is said after that were the ṛṣis. I tell you now this, the ṛṣis. What means the ṛṣis? There are many ṛṣis, but there are sattva ṛṣis. That time were the seven ṛṣis, and they are still in space. They are in their place, and they are looking like stars. But the place of them, they are there still, ṛṣis. And these ṛṣis gave further, and therefore the Indian traditions and everything, they are keeping that tradition. So it doesn’t matter which person, where they are, or what position they hold. They will say, "What is your name?" Okay, name is this. And, "What is your caste?" But caste, not this. What are they thinking about caste? Not this. Caste is, as Bhagavad Kṛṣṇa said: the head is the Brahmin, the arms are the Kṣatriyas, the thighs are the Vaiśyas, and the feet are the Śūdras. This is our body within us, so there is no doubt. They said it came from which ṛṣis, and they had their duties. So one will, they said Brahmin. They said this, that many, many those ṛṣis are still... in our blood, that reaches which reaches that. And if you remain for that, it is not that this, who was a weak person, then they said this is not good. And someone, the Guru said to one, and that was a king. And what is a king? The Guru gave that position to the person who was good and humble and took care of everybody. So, to them he gave the position of king. Not that they are king and this and that. So this work again, therefore they are the king. But the Guru is Maharājā. They are Rājā and Sādhu, what we call? Yes or no? Where do we call our Sādhus? Mahārāj. Whoever it is, Mahārāj. So this is not that Mahārāj will be proud that I am a Mahārāj. No, but that is given by the ṛṣis. So we are in the ṛṣi line. Doesn’t matter where you are. Now, they, you know, they declared that in Australia, the origins of Australia, their name is from India, they said. And also their behavior, and this South Indian, they are having white tilak here and tilak here and... that here. And they are all doing the same thing. It doesn’t matter, it doesn’t matter. But others have lost their paramparā. Paramparā means the dynasty. So this is, if yogīs again come back, yogīs, and will come again, then we will be. But we got lost, we lost it, and we are suffering. And therefore, again, one should come in that human form. So for animals, there is no sin or merit, but humans have. So, God said, "I gave you everything." You are God, but it depends on you. Now, if you do bad, you will go to hell. And if you are good, you go to heaven. That’s it. And so, O men, you should know in your heart that you are the protector of all creatures and humans. And therefore, Kabīr said in one bhajan—what was the bhajan? Where are you? Don’t have attachment. Yes, attach that is throw it away. "Matkāro moho" means this: "Matkāro moho tu, matkāro moho tu bhajan kya?" Hari bhajan ko ma, yes. Believe and meditate, worship God. That is the first, O human. That is now the chance for you to come to that highest and supreme. Otherwise, you will be suffering again.