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Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Devādidev Deveśvar Śrī Devpurīṣa Bhagavān Kī Jai, Harade Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī Kī Jai, Satguru Swāmījī Madhavānandjī Bhagavān Kī Jai. Good evening. A beautiful day, a beautiful day—very nice, warm, that is very good. Each and every muscle is relaxed. The nervous system is very good, and the blood is flowing very well. The stomach is also very good, warm, and eating well is also very beneficial. There is a great deal of heat in the body, and therefore God has given us very nice, cool, clean water. What we need more is to reach that step which is the highest—meaning the cosmic. And therefore, in human life, humans have a very good brain; they have lots of knowledge. But this body, let us say, is only for humans. Other creatures, they know. Mahāprabhujī does it solely. The leaves fall—why? Because the tree must give new ones. Likewise, we, as humans, pass the baton to the child, then give the fur, and new babies will also arrive. All other animals and birds, according to their time, know when they should go to sleep and when they should wake up. But humans have more, yet they need a master. Master means teacher. Teacher means guru. Guru means one who gives us knowledge. So it means we have received everything, all the elements that humans know and think about. And in the science of yoga, we have to learn a great deal. In the book "Yoga and Daily Life," and "Hidden Powers in Humans," and many other holy books—holy meaning pure, good. For example, the Bhagavad Gītā: each and every word in the Bhagavad Gītā, no one can change. The Rāmāyaṇa: all the words are beautiful, good, and very clear, with signs. Or what we call the Bible, and all the words in everything that is given. If we examine each and every one of those words—and not only in this book, but we have to see beyond Jesus, beyond Jesus, his mother, and in what kind of way they were living. I do not know; I can only say what people have said. We are changing many things now. Many words they change. You see that when they receive blessings from Jesus, in prayers, they all bow down. And now, people’s maximum gesture only goes to the head, here and there. Yes, that is of course good, these three points, but you did not bow down. Many other holy books, many different religions, but these are all here. One person wears a black dress, one a red dress, one a white dress, one blue, one orange, and so on. But this color will remain here. This cloth will remain here. The skin—different kinds of skin, the hair, beautiful, nice; some have black, brown, some have white, etc. And now, someone has black, beautiful black hair, but he or she does not like black, so they dye it white. But that will not endure; you can put color, and after one week, white hair will be coming from inside, and you apply the color again. We said, when we get the white house or the hair, we said, "Now we have learned, we passed, now we are completed." We have the white, white. White means clear, very clear. But when the color becomes white, then you again put black. It means that black—still you are in black. What is black? Black is very good. Black is beautiful. And everywhere there is a color. But God gives, and in that time you should have a color, and then you have another color. Like a tree: there are no leaves. Then comes a very fine nest, little leaves, a good color. Then comes more green, very nice. Then slowly it becomes yellow and goes, falling down. It is said, "Patta Ṭūṭā Dal Se Le Gayī Pavan Uḍāy." Leaves which were on the tree but now became yellow, and they will fall down. The wind will take away the leaves, and they will fall. We will not know the far distance. Then, I do not know if I will come again to my mother, my father—I mean, my tree. When will I come? But only that was what we had. We had nice leaves and everything. We are happy people and everything, but it becomes yellow. What happens? Lega Pavan Uday. The air will take everything away. Similarly, let our life go as it is. Yes, we should receive water, we should have good things, fruits or anything, or what you call wood, or earth, water, good soil. But how long? We want to possess all of this; it will be very nice and good, and it leaves, but one day it will go. We can give a lot of water, we can give a lot of some kind of medicine inside or something, but it will turn yellow and fall down. Live the life in this year, in that season, and be certain the next life will be different—our brothers, and this. But you, we are going, and who will come? The other is also like that; it can be the other. Everything that we are doing, it is said: someone dies, and all our bodies, everything becomes earth. And from the earth it comes out again, making nice tomatoes. And we eat the tomatoes. And when we are eating something, these tomatoes, that inner seed of that said, "Oh Mother, I am with you, and I will come again." And when we eat the tomatoes, it will go again far, and one day it will be a pumpkin. Pumpkin is very good. So when one dies, we do not know. Will we come? But yes, we will come. But we can come also in fruits. Purījī, Purījī... And we should all pray in that way, according to your countries, your knowledge, your religions, etc., or no religions. If there is no religion, still you are, and you will have, but we have to come to the oneness. Then what will we become? We will become space. Space is very interesting. We know we have stones, we have trees, we have air, many things. But we want to become space. And do you know the space? How will we see the space? Where is the horizon? We see the horizon. And the horizon is—we see it when there is sand or something, or now on the highway road, a very beautiful sun, hot. We are out and driving, and about 50 meters distance or 100 meters, that is too far but still. And there is water there on the road. Maybe you say, "Oh, water is there, careful." But there is no water. But there is water in the mirage. There is water on the highway, reflecting also because of that water, but that far water is not such that we can touch; that water is there. So, where is the horizon? As far as we come, that far is the horizon. We can run quickly with our car or anything, but that reflection will be there. And so, it is like this space, the whole space, many, many stars, many, many, unbelievable, and our sun, the moon—but they are also in it, yet where is the space? And so, for those who have attained, there is no sun and no moon, no stars and no clouds, no water and no heat, no fire. I am, I am that space. Then it is said that now you melt in it, something we are calling melting. Who is melting in that? He will not be in that form, but we will see the sky and the horizon. We can go far and far, many, many, but space is space, and we are expanding there. In that, there we have to go, in that, in that. So, as much as when we are practicing and becoming yogīs, practicing meditation, there are many things, but this is because in our brain, our mind, we have immense, immense power, but we do not know what to do with this power, and we want to explore that. So we have to control, and that control is that space. And space is very fine, very clear, with no problems and nothing. Let us come to—but still we have a long time. We are learning, we are doing, we are cooking, we are eating, we are making money, we are taking money. We give the money, we take the money, we throw the money, and everything. And one said, "I will keep it, my money." Holy Gurujī told a nice story. There were three brothers, and there was no sister. They were all farmers, learning farming and this. And their father. But the father wanted to keep everything, because he had a lot of money, or gold, and things like this. So when his three brothers were going somewhere, for a picnic or anywhere else, for two or three days, their father, the old man, had a bed in one room outside, so that all people could sit. And he was lying on a bed—like I am sitting, and there is a wall. And he was quickly bringing someone and making a hole in the wall, and in that wall—that is it—make a hole and put a lot of money, and again clean it and new dye, color, and everything. The wall is beautiful. And always he said, "I want to make color and like this." When the children came, he said, "Oh, I like this color and this and that." Money, money, money. The father wants to have money. Mother wants to have money. Others want to have money. One old man, his wife died. The children were his; one day, they came. He was very old and sitting there, lying on the bed. So the friends came. They were sitting there and saying, "Friend, this, that name, so and so, you had a good life, your children are good, and everything. Now you should know why you have not given further, to all of your children, your money." Now he is sitting on the bed, people are looking, and these people and the three brothers are sitting there, standing. They said, "Where is the money or all the treasure?" So he thought, he thought, "Now, hey, give it to everybody, you will die, everything lost." Then he said, "I will give it to my children." But where is that? Where is that? "I have no money, everything," he said to my five, or three of my brothers, or my sons. Then he said, "Where is your money, treasure? Where is it?" And he is lying on the bed, so he said, "Here." And one son understood. He held a hand and put his hand down, his father's hand. Again, he said, "Ah, no, no, here." He said, "Yes, we know. Please, Father, relax." Don't worry, Gurujī, Bābā, Bābā, Father, we will do all. Everything is okay. And they said, "But you have some properties." Again he said, "Like this." And the third brother came, his son, and he said, "Yes, Father, we know that." And he did all the work. People said, "What is your father saying?" He said, "My father always tells the truth." We know your father was truthful. Then he said, "Both hands like this. My treasure is here." Again, they held his hands and said, "Yes, father, we know." They said, "What did he say?" He said, "My father had so much property and money, but he made a beautiful house. So everything is in the house, he made a house." Again, he said, "Yes, Father, we know you made everything good." And he died, and all three brothers said, "Cheating. My father had no money, and this." And so he said, "That is nothing, only a wall." And when all those go, they open the wall. And what was there? Everything. That treasure. So, it is said, use it or lose it. It is also the same yogī. In America, there was an Indian yogī there long ago, about 150 years now. He is gone, and he had disciples there, and therefore one lady, and they were practicing yogīs. He went to India, and he died. What he always said to his disciples was, "You have practiced yoga, prayers, and mantras. So either take it or lose it." What is there to lose? Practice, practice yoga, practice prārthanā, practice this, or lose everything. So that is practice: do it or lose it. In your life, whatever you do, do something for good, and all, but also you should do it and practice, keep it with you, good things and everything. So use it or lose it. So now, lose it or use it. So all students, children go to school and college and learn and learn and learn. Yes, take it or lose it. Therefore, treasure is not money. Money, anybody can take away; anything can happen. But it is inside us, in our heart and in our brain. It will come again. That is how to talk about yoga. What is this? And what is space? Space, space, horizon. So when someone tells you, "What is the horizon? Where is the horizon?" only we can tell the answer. The horizon is that far. As far as I come close, it goes further. That is it. So do not think that I will now be by my great-grandfriend—hello, my dear, oh my brother, hey my sister, hey my father, hey my ma, or hey my husband, and hey my wife. She said, "I will not." And they said, "No, you are killing." But one day, yes, that is why life—because we are human, we should know that. That is it. Others, they know, they have learned; God has given exactly. So this one seed goes in the earth, it sprouts, it comes up, flowers, and the very nice leaves—it will fall down, and new ones will come again. The same thing, like humans and this, everything. But there is more to it. Patta ṭūṭā dal se le gayī pavan uḍāī. Ab ke bicharī kab milā? Patā kahā̃ milegā, kahā̃ jāegā? Āj ham hain sabhī sāth meṅ. We are all here, and we will be, to our hope, we hope. But it can be that one person in one night will not be here anymore. Jīva pakṣī jātā hai, wo pakṣī, pakṣī re Hari Om. Practice, practice, and try to catch the horizon. And how to get the horizon? Tomorrow I will tell you. Hari Om, Dīp Nārāyaṇa Bhagavān. Now the boys come. They are coming, the students. Come a little back. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Devī Śrī Mahādev Kī Jai, Indram Samrat Satguru Svāmī Madhavānjī Bhagavān Kī Jai, Śrī Śrī 1008 Viśvaguru, Mahāmaṇḍaleśvara, Paramānt Svāmījī, Maheśvarānandajī, Purī Jī, Gurudeva Kī Jai. Devpurīśa Mahādeva, Vakhi Jai, Mādhavānandajī Bhagavān, Nakhi Jai, Dīpa Nārāyaṇa Bhagavān, Nakhi Jai, Alakhpurījī Mahādeva, Vakhi Jai, Bhārata Mātā Kī Jai, Jai.