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O human being, you are sleeping. You will lose everything. And yet other people have learned to wake up early in the morning. We also know that saying from Europe or Britain: “Sleep early and rise in the morning—it gives you beauty, it gives you luck.” Sleep early, rise early, and you will gain everything. Some put it differently, but I tell you about the cherries: early in the morning the birds eat all the best food and fruit. And we say that whoever wakes up early receives great luck, and it is the finest time for meditation or anything. There are people who know nothing of yoga or meditation, who know nothing of God, yet they wake up early. Many go for a walk — that is a wonderful thing. And we have an early breakfast. Our breakfast is at seven — no, what time do you say? Nine o’clock? But if I were to advise you, first take breakfast at five o’clock. Then it will not be … that is what is called the early morning. You get the first good cherry. It is said that there are different kinds of thinking and different kinds of bodies. One person is very alert, excellent in meditation, work and everything. And who is lazy? Then there is a third point. Many people work at night, in companies. Some guard at night and come back to sleep in the morning. Such a person is not counted in the usual way. But others said that this person is getting the best cherries, because he is still in the company and still awake. So this is the finest point: rise early, get up. We have spoken about this many, many times. “Japaṯ paśu ar pakṣī pyāre, śuva aruṣyam…” — every bird wakes up in the morning. Yet at night there is so much gushing up, drinking and the like. So it is said that we have lost the time — the real time. It is said the train will not wait for you. “Na nádraží.” So you have missed it — we say, you have lost the train. There is another beautiful bhajan. The poet says, “The person who is going is a traveller.” And the traveller is on his way, and what does he do? The sound of the city approaches, the train says, “Let us go.” Ticket, ticket … it is gone. A very lovely bhajan; someone wrote a very lovely bhajan. I will tell it to you sometime. So, Brahma Muhūrta. The best of the best times is the Brahma Muhūrta. It is morning, between night and day, just before the sun rises. If you can look towards the south and see a little light appearing in the sky — that is good fortune. It is golden luck, it is silver luck. Peace, harmony, everything. Therefore we should try to go to sleep earlier. To whom do I say this? First, I myself have been a late sleeper — but not as a joke. There is much talking, many things, this and that, time passes, and then I also eat. Because in the morning, when you rise from your bed and take your mālā, many are still sleeping, and they set an alarm so that they can sleep. An alarm! Then they say, “Oh, time to go.” Alarm. Do you know what an alarm really is? Do you like the alarm? You can hear it? Yes. So early in the morning, that alarm — what is it? It is called Allāh and Rāma. That is the real alarm. How wonderful it is: the alarm is ringing for everyone. This means that Allāh and Rāma are both awakening us: “My children, get up now and think of me — mantras and the rest.” Another thing: when we rise early in the morning, do not just sit with your mālā. If possible, take a shower. If it is a hot day — ah, cold water. When it is very cold — ah, warm water. We should do like this. After that, just for a little bit, use cold water. What is that? We can see. Do you want to try? I make an experiment. You can do it; I give you permission. Now the sun rises earlier. At 4:30 or 4 o’clock, experience it. And then you can do your anuṣṭhāna. Kriyānuṣṭhānu! Wow! I have my swimming pool — have you seen it here? Some have not. At four o’clock nobody looks at you. Dress there, and go from this side to the other side — that is beautiful. You will come out so relaxed, and then go to your sādhanā. That is the very best. Do you understand me? So, laziness. Laziness for everyone is a loss. If you have a company and you give all the jobs and work to your workers, but the head of the company rises late, coming to the office at ten o’clock — that company goes into the red, bankrupt, ruined. Therefore, before the workers come to the office, you must be there twenty minutes earlier. Then you will be rich. So sleep early and rise early. This is about laziness. Please, let us give up our laziness. And when you say, “Make a saṅkalpa,” then eat the saṅkalpa. I have many disciples, and really, they get up early in the morning, eat, and do exactly what has been instructed — the practices that were given. I have many in Vienna, and one person, till the very last of his life, practised early in the morning. At seven o’clock he had to go to his office, but for one and a half hours he practised every day from the day he met me and listened to my lecture. From that day until his last breath he was practising. That was a very great person. It does not matter whether one is a sannyāsī, swāmī or a householder. So this is the greatness … we should not be lazy. We should be very active. That will give you many, many things. And when we practise early in the morning and do all that we do, it brings us a healthy body. A lazy, late lifestyle — will it give you a healthy body? Not good. Even some disease can come, because Gurujī used to say, in our Hindi language, when we go home to sleep we say “sonā.” And “sonā” means two things: one is gold, sonā; the second is sleep. So our holy Gurujī said, both are ready and good. Therefore do not think, “I will not sleep, I will practise longer.” Not in that way. When we are tired, we do not push away sleep. Then what should we do? Soṇa — take gold. What kind of gold? Sleep. Then, in our brain and in our intense time, everything will be completely filled with that gold. All the brains are working, and everything is working with ingenuity. Blood circulation and all will be at their best. Then you will be very happy. And then, breakfast. Now, on the yogic side, eat a substantial breakfast. Then eat a little late lunch, and very little for dinner. At present we are on the wrong side: we eat heavily at night, late in the evening. They say, “Now we have time, so let us go eat.” If we have time, let us go for a meal and drink some milk or buttermilk, or good water, or grapefruit, and when we are taking grape juice and cannot drink it all, we put it somewhere. That becomes what we call alcohol — from the grapes. No problem? It is a problem. It means the grapes’ quality has turned the other way. You know, many times we have some kind of food, cooked, and it was left for two or three days, smelling; we will not eat it, we just throw it away. Similarly, once the quality is gone … so, Brahmaloka. Brahmaloka means the place where the best soul will go. Hell and heaven — these are two quarters. If you only say “heaven” and “hell,” you have made a division. And then they will come, or they think they will enjoy it there. How many places are there for heaven? And how many will keep coming and coming and coming? And what is hell? All suffering is by God. The same suffering. So there is no heaven and no hell. It is here, in our own thinking. We have made it. Therefore we should do whatever we can, accomplish everything in this very life. And Brahmaloka — Brahmaloka is what they all say, like the sky. And so this is the oneness. We have to come as a heaven. Yes, that is good, why not? But it will turn back again. So let us go so that it merges into the sky. Then you are in the whole sky, in oneness, and we are happy in everything. It will become something — we shall see what happens then. So, Brahmaloka. Therefore it is Ātmā, Paramātmā. Ātmā, Paramātmā — this is our prayer from Śivānandjī, Mahāprabhujī’s disciple. And that is a prayer: Śrī Guru Ātmā. Many, many bhajans and many prayers, many poems by all of Mahāprabhujī’s disciples — those who sing bhajans, and they also compose the bhajans. They sang it, they put it together, and this bhajan is unthinkable. It is something great of the great. There is nothing beyond this, you can say. So we shall sing this many times, and I will translate. The translation will simply tell the meaning, but then I go so deep inside that I do not remember what he is doing. It means that this one word holds so much knowledge within it, and that knowledge is the nectar of that wisdom. And that wisdom means feeling in the whole body. Once a king and a Parsi king came. The Parsis wanted to settle in India, and they arrived in Gujarat because the ocean is there. They asked, “Please, O King, give us a place in your kingdom.” And the king said, “Alright, bring milk and water.” One glass was filled with milk, and one glass with water. And he said, “Now we shall pour both into one pot. Where is the water?” Like that, the Parsi people merged into India. That is how we should merge — then we are not worried about anything. We become in Brahmaloka, Parabrahma, Paramātmā. This is knowledge; into that we must go. There are many, many scriptures, many holy books — you cannot imagine how many. In India there are books in many different languages, and it is great, but now this generation does not read anything. Yet they have everything they need in this. So among my disciples, some are enjoying — in my hair? I do not know where it is. No, no, no, do not kill him in my heart. I just pray, okay? No, no … he or she needs the prasāda, but it will go. So, Śrī Guru Ātmā Paramātmā. If you give me the bhajan … we still have time, no? So give me the bhajan; it is very beautiful. In this bhajan, the Śivānandjī who was Mahāprabhujī’s disciple, Swāmī Śivānandjī — from India to all of Europe, once Śivānandjī Mahārāj brought yoga to the whole world, and his disciples spread it. So everyone knows Sivananda — that is Rishikesh Sivananda. And Śivānanda is great. He passed away at the same time as Mahāprabhujī, in 1963. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā … Mahāprabhujī Karatā Śiva, Nanda, Ānanda, and also Nandi, Śiva and Nanda — many things you can make, this and that. So Śivānandjī, disciple of Mahāprabhujī. We are speaking about Śivānandjī, who was a student of Mahāprabhujī. And Śivānandjī came from Bāṛīkhāṭū and Chhoṭīkhāṭū — there are two villages. One is for the king and the hills, the very hills; therefore it is a big village, and the other is flat. They are two kilometres apart, and the smaller one is called Chhoṭī Khāṭū. “Chhoṭī” means little. In that family of kings, their son became a sannyāsī. The parents did not want it, but he said, “No, I will become a sannyāsī with my holy Gurujī.” And he repeated, “No, I will become a sannyāsī with my holy Gurujī.” Then he also composed a beautiful bhajan, because his parents came and said, “Now please come home; we will arrange your marriage” and so forth. He replied, “No, I am here for Mahāprabhujī,” and there is a bhajan about that. And what is that other bhajan — do you know it? “Śabda sanehī māre.” So first is Śrī Guru Ātmā. Gurudev is the Ātmā — our Ātmā, our life, our soul — and that is Paramātmā, the highest God, Mahātmā; that is the great saint. Puruṣottama — the highest of the highest, Puruṣottama. “Puram” means great and Puruṣottama: pure, very clean and supreme. “Sakal jag ke ātmā” — and also they are all creatures. All creatures are one; they are all Ātmā. “Chara, achara, ātmā” — the movable and immovable are also Ātmā. So “Charāchar kī ātmā.” Charāchar means movable and immovable; all have life in this. Śrī Guru Ātmā, Paramātmā, Ho Ātmā, Puruṣottama, Sakal Jag ke Antar Jāmī, Carācar kī Ātmā. Next, in the coming days.