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Good morning, good day, the blessings of our Gurudeva, Devāśvara Mahādeva, Devpurījī. Yesterday we performed worship while Devpurījī was in Brahmaloka. Many, many bhaktas from all over the world joined, and there were also many bhaktas at his ashram, Kailash Ashram, in Sikar district, Rajasthan, India. In the whole world, people do not gather much, especially from the villages. But now, many temples and āśramas have opened – only temporarily, for a few hours. Yesterday, however, they asked the police and the government for permission, and for the anniversary of Bhagavān Śrī Devpurījī, they opened the doors so that everyone could come, receive blessings, and leave. All day yesterday and today, many people came for praṇām. In many other places there are Devpurījī’s samādhis. Devpurījī himself went many places, but he built only one ashram. He often stayed under a tree, never entering the village or city, remaining just outside. Wherever he stayed, there was a very beautiful atmosphere and miracles. Where he sat, where he stayed, wherever he went – I would like to tell you more about our Mahāśiva Svarūpa, Devpurījī. We all adore you. We ask you for your blessings. Today, we are already asking you. Mahāprabhu Devpurījī, on the day you went into the Brahmaloka, please bless this whole globe – all its warmth and cold, rain, clouds, sun, and everything on this earth. Bless all our bhaktas, disciples, yogīs, and humble people. Grant us those blessings that we all come to the Brahmalokas. And not only humans – also the animals. The great saints, like Bhagavān, can give that blessing; they can grant forgiveness. Saints and sādhus can give up all their problems. Like a mother and father – when the child cries or throws something, the parents forgive. Parents forgive even when we are grown, because in their lives, they are one. You know that, mother. Similarly, Gurudev is the same. Gurudev will forgive all disciples, even if they go away. It’s okay; the guru still offers forgiveness. Such a guru, such a saint, can liberate anyone. Thus, we are all part of that grace, and it will always, always forgive us. We pray for anyone’s problems and illnesses. But the gods and gurus say: sooner or later, my child, you have to give up this cloth of the body. We have two kinds of dress. One dress is this external clothing. The second is our skin – meaning our body. We have to give back the body. It has given us this body, and in this body there is your ātmā, your soul. The soul itself is like a skin. That second skin is called our Ātmā, not our Jīvas. We have to take care of that. So the ātmā is another dress. First is our physical, material dress. Then our skin, and within the skin is what we call the whole room – the body. Then, this ātmā – every ātmā has another cover. So within that Jīvātmā, the jīvātmā also has a skin. Then from that jīvātmā, further, there is another covering, and that we call our prāṇa. Prāṇa is already there behind; prāṇa means the link between the body and soul. Mind is only the leaves of the tree. The leaves of the branches move as they like, according to the wind. So what is the mind doing? Many times, we say give up your mind, bind the mind, but we cannot hold it – it is so quick and restless. Therefore, if you want to meditate and progress, forgive the mind, don’t engage with it. Then this mind will come back and again it will take. It is like a thief – very nice, but tricky. Do not go to the tricky one. The body is another matter, but the mind is not ours. Some people take body and mind together – both are wrong. The body is also not ours. The body will torture us; many feelings arise in it. That is why we speak of thieves – these thieves are everywhere. Even in the body, the body is not our own. It is very tricky. In the body there are what are called the indriyas. These indriyas torture us. Don’t talk, don’t feel, don’t indulge, and don’t make beauty your indriyas. As I said, we have five and five – ten indriyas. So there is a beautiful bhajan from Maṅgīlāl Jī. In it, it is said: you are in the horse, in Ātmā, and the body is a castle. The body is like a castle, and you are the horse. You want to get out, but you can’t. You try to jump out, but you cannot come. Somehow the horse will bring you out, but the indriyas will not let go of the horse. The horse is very strong, but the indriyas are stronger. All these indriyas become the five horses. And who is controlling them, making them good or bad? Under the control and distraction of five or ten horses – that is the mind, the indriya of the mind. Therefore, don’t always talk about body and mind; don’t talk about these techniques. When you meditate, you should free your horse. If it goes, let it go. Stay in your inner self. Again, I come further: there is a bhajan, "Saddhavai." Sing that bhajan and you will understand what indriyas are. First our dress, then our skin, then our nerves, then our glands, and then indriyas. These indriyas are five jñāna-indriyas and karmendriyas. And they torture us here and there, here and there. We are hitting here, hitting there. What are you doing in this body, my dear? The body tortures us – pain, disease, many things. Therefore, it is said, we must take care of this body. But it will not last forever. Never. As long as life is given, it remains, but there won’t be even one second of extra time. Then the body will not keep you. Where will you go? That is the body. This body tortures. Where did it come from into the mother’s body? Through the Manipūra Chakra, through the navel. It enters there, and it is caught in the body. You don’t know how it goes in – so many things make up one body. Then there are two things: he said, “Do it all and go.” And second, until then, you will always be disturbing and torturing yourself in the body. If not, then for a while you are healthy and strong. You think, “Now I’m strong, and I can do this and that, all my desires.” But that itself is working to create diseases. How many diseases? The first disease is what we call the indriyas’ urge to get. Therefore, the body is a torture. And then this body will again go with you. Yes, it tortured you. Inside this body is what we call desire. From the very beginning, desires begin to torture us – men or women, they torture. Then, again, this jīva goes, but the shadow of that doesn’t let you go. So now, divide it all: five elements in our bodies. Desire is still there, invisible. And it will torture us in the five elements. Torturing in the earth. One sādhu told a story: one day he saw a person making a clay pot. He was making clay from the earth. Nearby was water, because many different kinds of earth come – black earth. He would bring the earth, dry it, filter it, then mix it in water, and then again try to mix it very nicely. What are we doing? We are taking this earth and torturing it – with hand, with leg, we torture it. Then he makes a pot. I will torture you on the earth, so we are torturing the earth. One day we will die, and we will die inside; you will become earth again. Similarly, our body is the servant of everything, so we should know what kind of prāṇa we are cultivating and where we are. Similarly, others said, with water, water says, “What are you washing in me? You wash through me, my water. But one day I will melt into the water.” A yogī spoke very nicely about this. And Gurujī, in satsaṅg, gave the same teaching I am sharing. Nāśa Holī Gurujī said, “Go towards Guru Bhakti, and through that, you will go to the Brahmalokas. No more torturing.” So the earth from our body will become earth. The water will go into water. The heat will go into fire, the breath is air, and ākāśa, the empty space inside – in the stomach, in the limbs – these are all five. And all five said, “Hello, earth, water, air, the heat of the sun, and space. We will not let this jīvā go out.” We are in every direction, like a hunter going to hunt a deer, with people standing in five directions with guns. The deer wants to run this way – there is a hunter; that way – there is a hunter. Where to go? That’s my deer, tortured in this body. You run out of the body, and all this karma is there. How will you come again? One cannot take everything. Like a tiger hunting; ten or twenty will eat it. They run and torture from all sides. And we again come as the hunters, the animals. Immediately, earth, water, fire, everything will come. Oh Jīvā! Again in the water – where? In the mother’s womb. How many months did Jīva say, “You have tied me in”? I have no way to run away, and when you say, “Yes, I am,” then Mother says, “Okay, come out.” Once somebody said there were twins – both in the mother’s body, a sister and a boy. Good, both once, mother, sister, and brother. Ādi om. Of course, you can take many; I have nothing to do. We will have many bhaktas. You will get many children because you now have very good holy children in your body. And I support you, so you will get even more. But if you want to be born, then your father and mother, don’t give the children away. It doesn’t matter how it is; otherwise, you will torture yourself. If you give the child away, father and mother separate me. Where will I be now, sooner or later? Again, we have to be in front of the hunter. This is for humans, not animals. Animals are free; they will go and come and go, and then they will come to the human form. So it comes back. And he said, “Again, in one body, there is nobody. We are five – earth, water, fire, air, space – and we are all torturing you.” And who is inside? Oh, my Jīvātmā. Yes. There are many things like this. Therefore, don’t think of the body and mind. Don’t talk like this. Yes. Brahmaloka. That’s it. That is the bhajan. So, my dear, we have this. Then that kind of... you are now already liberated, but that karma has to be gone through, and it tortures. Let it torture, because we will say, “Okay, do as much as you want, but only in this life.” Then I am free. That’s my idea. So, all five prāṇas – Annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, ānandamaya kośa – the mind is there inside, and the mind is torturing us. Mental suffering is a big torture for those who are mentally unwell. So if you are very intelligent and also tenacious, you go back and forth, back and forth. This jīva, this body – one day, please, please God, don’t give me a body anymore. And if you give me again, then please give me such parents that they will always be with us. And may I be born at the door of my Guru, or a holy or great person, so that I will go back. You must not be married. It doesn’t matter, no, you must not be. And if yes, then lifelong your children should be together, father and mother, otherwise it is a great sin. He will become a hyena. You know those animals? Even the lion and tiger run away from them. Please keep your children in your heart. That’s why we go. So, Maṅgīlāl Jī’s bhajan. Dīp Nārāyaṇa Bhagavān. Śrī Dīp Nārāyaṇa Bhagavān. Śrī Dīp Nārāyaṇa Bhagavān... Devpurījī Mahādeva Kī Jai, Amar Satguru Svāmī Madhavānandjī Gurudeva Kī Jai, Mīlānandjī Mahārāj Kī Jai, Maṅgīlāl Kī Jai, Savī Bhakta Kī Jai. Om Śāntiḥ, Om Śāntiḥ, Om Śāntiḥ. Torturing – this is it. We are all torturing. In the end, you will know. If you die suddenly, it is best. But our knees, legs, hips, spinal cord – our breath fails, the heart. Oh, my dear heart, my dear heart, come on with Pōṭu, sing. Satta Gurudeva Kī Jai, Maṅgilāl Jī Mahārāja Kī Jai, Devpurīsa Mahādeva Kī Jai, Alakhpurījī Mahārāja Kī Jai. So, now we have ten minutes, and if there are any questions... but don’t ask me about how scientists are making these trees, etc. Vishwagurujī, there is a question about mālā and writing the mantra. If you have a paper full of written mālā, or a notebook, what do you do with it? How do you dispose of it? When you write your mantra on paper, what to do afterward? How to dispose of it, how to keep it? Keep it in your house. Then, either you can immerse it in a good river, where the water flows to many countries and many different waters, going through prāṇa. If you can keep it, your children... otherwise, one day we should do a yajña and burn it. If you want to keep it, keep it so that your children have respect for it, or we can perform a yajña one day and burn it. Then put the ash into a river, or somewhere in a good forest or near the hills. You can put the ash there, just as in Europe, when someone burns a body, they place the ashes in a good place – a garden, a park, or something.