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The second line is: "Manus Tanme Payo Svapnme." We say this life is like a dream. There is no difference between a dream and this life. There was once a yogī living in a small Śiva temple somewhere in the forest, on the hills. He had a very peaceful time and meditated. Śiva is one of the most merciful, gracious ones. With a little request, he is pleased, and he will fulfill your wish or grant you darśan. I sa malo molbe, malo molitve, onye zadovoljan ida svoj daršany īspuni molitvu. So Lord Śiva thought, "This bhakta is staying so many years here, doing pūjā, meditating, and praying to me. I shall bless him." Śiva thought, "This yogī has been doing pūjā for so long, he meditates, he prays. Now I should see him." Then Lord Śiva thought, "This is my bhakti. He meditates on me for so long, he is doing pūjā here. It is time to bless him." So one day Lord Śiva appeared. The yogī was very, very happy. And Lord Śiva asked him, "My dear son, what do you wish?" He said, "I want to know what’s your māyā." So Śiva asked, "How long do you want to know about my māyā?" He said, "Well, I don’t understand time, how long or how not. You bless me and let me know your māyā, and then after, I will know how long I experienced your māyā." Śiva said, "Okay, when you go tomorrow for bathing in the lake, that time I will show you my māyā." So he went to the lake without any expectations, and he went deep into the lake. He held his nose and went under. Now, what’s happening? Suddenly his consciousness is changing. And he experiences that he has died. And for many, many years, because of his bhakti, his prayers, his good karmas, he enjoyed some divine life in the astral world. Then he was born again as a farmer and had very happy parents, a happy life, a happy marriage, and happy children and grandchildren. And then, after a long life, he died again. And after, again, spending a long time somewhere in the astral world, he was born again as a nomad, a gypsy. And then he was born again as a nomad, gypsy, and then he was born again as a nomad, gypsy, and then he was born again as a nomad, gypsy, and then he was born again as a nomad, gypsy, and then he was born again as a nomad, gypsy, and then he was born again as a nomad, gypsy, and then he was born again as a nomad, gypsy, and then he was born again as a nomad, gypsy, and then he was born again as a nomad. I don’t mean that you are all gypsies, and gypsies are not bad. To be a gypsy is also a blessing. I would say to you that these are only the folk who have no attachment to house and land. So he was born as a gypsy and had a beautiful life. He married and had twelve sons and five daughters, and five daughters, and five daughters. He was really productive, and he had grandchildren. Now he is nearly 85 years old. And they were moving the whole camp from one village to another village. Well, they were more going and going. After five days, they came somewhere near a small city. That time, the biggest city was like Vip. And there, when the king died, and the king had no children, so they were searching for a successor, and the king wrote in his testament that for his successor, on that and that day after so many days of his death, you give a flower garland to my elephant in his trunk. And in whose neck the elephant will give the garland, that will be the king. Or, that should be the king. He will give the elephant a flower crown, and whoever the elephant gives it to will be the king. The king has written in his testament that after a certain number of days after his death, his elephant will be given a small flower crown, and whoever that elephant puts that flower crown around its door, that should be the king. So it was announced in the kingdom that the elephant would choose the king, and whomever he placed the crown upon would be the king. So, can you imagine how many people came with the mosaics? Someone was dressed nicely, and someone had more perfume, and someone put on that kind of smell an elephant likes. And there were a few thousand people. It’s bought several thousand people. Waiting for the white smoke. The elephant got a beautiful garland. Beautiful, with many, many flowers, and it’s a beautiful garland. And he took it in his trunk like this. He is walking very peacefully. Elephants always walk peacefully, and there was a long, long queue. All sides. Someone had a coconut in their hand, someone had a laddu in their hand. Someone had bananas. Masthana, the elephant, was very happy and had very divine consciousness. That’s why the king trusted his elephant. And he was walking peacefully like this, looking here and looking there. And people were greeting the elephant like this. Putting head, friend, that he give the mala. The elephant went out of the crowd. And it was announced that nobody should run behind or leave their place. And an elephant walked there where that man was coming, the nomad. His arm, his grandchild, that our elderly man was walking. His little grandson was holding his hand, and he was walking. And that old man carried water in his hands. The elephant ran quickly towards him. Then the elephant ran towards him. And gave the garland around the neck of that elderly man. And that old man put the garland around the neck of that elderly man. Of course, they had to respect him; he became a king. And his wife became a queen. Now, they said, "We don’t need to search any place; let’s go to the palace." All are enjoying their life. His camels, goats, chickens, and all were in the palace. And one day, he was having a little afternoon rest. He took a little nap. And he was dreaming that he died. And he had to leave his kingdom, and he was so sad. And he woke up, meaning he came out of the water. And in the meantime, he came out of the water. And in fact, it only happened that he came out of the water after he had been hurt in the water. The yogī came out of the deep, and there was nothing. All in all, it was about 30 seconds. Not even thirty seconds. Not minutes, only a few seconds. He went in and came out. Within these few seconds, in his consciousness, the māyā of Śiva began to play, that he had lived many, many lives. This life is like a dream. This life is like a dream. Ami tegnap volt, az már csak álom. Ami reggel történt, az is álom. Past time becomes past dream. So, we don’t know if we are also dreaming like Śiva’s bhakta. Where is our origin? So, life is a dream. So we dream, we wake up in some dream, and then we will leave this body and we will wake up in the astral body. There was one king, his name was King Janaka. Father of Sītā, and one day, afternoon, he was sleeping. Afternoon dreams are very complicated, not sleep, work, only Yoganidrā. Now Janaka is dreaming that some other king came with a big army and attacked, attacking his kingdom. Janaka is dreaming that some other king came with a big army and attacked his kingdom. And Janaka has lost everything. All soldiers were killed. And he ran away from the battlefield. He saw that many soldiers were lying on the ground. He was thinking, is this the aim of my life? And to protect himself, he ran away. He escaped somewhere in the forest. Big forest. Where are those forests? Only in the fairy tales. We destroyed all the forests. If someone were to run in the forest, it would be very hard to escape. In ancient times, if someone went into the forest, you would not be able to find him. Hungry, thirsty, tired, dispirited, the king... Hungry, thirsty, desperate, by day hiding under the trees, that enemy will not come or search for him or find him. In the night, spending time on the tree, because he had a fear from the wild life... Nothing to eat, nothing to drink, no sleep. After several days or weeks, he was so weak, like a story made before yesterday, like the story of yesterday. He was walking slowly, slowly, and suddenly he sees one house. He went there. And asked for some food. Look, the king became a beggar. The house lady, she was a very nice person. And she gave him very nice, fresh chapatis with vegetables on them. I gave him fresh chapatis with vegetables on them. But the king had his strict discipline, Nitya Niyam. Nitya Niyam is something for human life, and especially for yogīs.... Nīta Niyama means daily routine: get up, do your sādhanā, pūjā, wash yourself, and then do the pūjā, prayer, and then eat something. Many, many people still now, even they don’t take breakfast without washing. Well, the king asked that lady, "Mother, is there a facility where I can wash myself before I eat?" That is Vedic culture, Indian culture. He didn’t say, "Lady, is there somewhere to wash?" He said, "Mother." And she said, "Yes, my son. Just a few meters, or 50 meters far from here, is a beautiful lake where we all wash ourselves. You can go and have a bath there." Igen, fiam, innen 15 méterre van egy gyönyörű kis tó, King Janaka is thinking, "My adoration to thee, oh my destiny. What are you playing with me? There were days when I used to feed thousands of people. And today I am myself like a beggar. And hiding myself, people had a fear from my name only, and that today the fearless one became fear, and today the fearless one became fear." Sabadina Hotana Eka Shaman: every day are not equal days. But Guru Nānak said, "Every day is a golden day for the saints." Guru Nānak said, "For the saints, every day is golden." But those who have desires and ambition, their days are not equal every day. In one hand, chapatis; in one hand, a stick to walk. The king is walking towards the water, and what he sees in front of him coming is also very important. Very hungry, a Doberman. And what does a very hungry Doberman see in front of him? And Doberman, when he saw the chapati and the man, then he saw his teeth. Attacked him, attacked his chapatis, but when the Doberman jumped on him, the king had no power to stand up. He fell down, very sad. That was the saddest time in his life. "Lord, what are you doing with me? I am not capable even to fight against a dog." Pain in the heart. Fall down on the ground. And he hit his head, and in that second he wakes up. Where’s the forest? Where’s the Doberman? He’s lying in his beautiful palace, in his beautiful bed. Near his bed, there’s fruit and water. "I am not hungry at all. I am not hungry at all." He sat up. He sat up and begins to think. And begins to think. And begins to think: what is the truth? What is the truth? Is this life the truth? Is this life the truth? Is this life the truth? That life which I dreamed just now, that was the truth. Days and months passed. The king didn’t leave his bed. He denied his eating; he became a seeker. "I want to know what the reality is. Is that dream reality? When I go into the dream, this world disappears. And when I come to this world, the dream disappears." Se vrati mu ove svet, svet snova. We are pendling here and there. He announced, "Is there any master, any guru who can remove my inner suffering?" Suffering is a longing for the truth. So every day in the palace there was a meeting, a session from morning 9 to 12 and evening from 5 to 7. If anyone can give him an answer, not only theoretically but practically also. In the afternoon, there was a certain time when anyone could come and give him an answer, not only theoretically, but also practically. Days passed. Many scholars, many Sanskrit scholars were sitting there. Ahaṁ brahmāsmī, brahmasatī jagad mithyā. They were talking long. Eko Brahman duttya nāsti, but his suffering was not getting released. At that time, there lived one very great Ātmajñānī saint, a Brahmaniṣṭha Śrotriya. His name was Aṣṭāvakra. Aṣṭāvakra was called a brahmaniṣṭha śrotriya. Aṣṭāvakra means he had eight kinds of defects in his body. He was completely crippled. When he heard there are people gathered there, and what they are talking is nonsense. So he was not eager to become a guru of the king Janaka; he just wanted to save him from all this gossiping. So he went there, he felt his duty because he lived in the kingdom of Janaka. So whenever he tried to enter the palace, the soldiers removed him. Because he was looking a little bit not up to date, you know. He was looking like a very simple man, and crippled, and like this. They thought, "What will he give? The knowledge of a king?" So, no matter how many times he tried to enter the palace, the kings always pushed him away because he didn’t look too good. And if he wanted to go back to the palace, the guards would return him on his own. He didn’t look convincing at all. He wasn’t as packed as the others. He didn’t look so godly as usual. They didn’t expect him to give any kind of knowledge to the king. They thought, "How could he show such a solution to the king?" So, one day the soldiers were just drinking tea, and he went in. So, somehow he came in. And when he entered that audience hall, the king was sitting on his throne, and there were many, many scholars sitting. Many, many books. And when they all saw Aṣṭāvakra coming in, they began to laugh. I kad su ugladali Aṣṭāvakra kako ulaziš, vi su se nasmejali. The whole hall was filled with laughing, "Ha-ha-ha-ha-ha," like this. The king did not know what was happening. But they all were looking at Aṣṭāvakra and were laughing. They were laughing, "What will he teach the king?" And everyone laughed at Aṣṭāvakra; they laughed at how he could teach something like this to the king. But Aṣṭāvakra was brave, fearless. He came near the king, and he looked at everybody who was laughing, and then he looked at the king, and Aṣṭāvakra began to laugh. The king became angry. "You are laughing at me. Rajtam, you are laughing." He said, "Meni smeješ." He said, "Not on you. On your stupidity." "What? I am stupid?" "Yes." "What do you mean?" All were so silent, pin-drop silent. And the bodyguard of the king wanted to hold him here. But when the sun rises, you know, all lamps have no more power. But you know, when the sun rises, all lamps lose their power. The king asked him, "What is my stupidity?" "Your stupidity is this, that you collected so many skinners here, chamār. Sinners, skinners who take the skin out of the dead bodies of the animals." And they say, "What? He tells us the sinners?" But Aṣṭāvakra could understand everything. He said, "Yes, you are the skinner. You have only knowledge of the skin, not the ātmā. You are laughing because of my physical form. King, the river has the curves, not the water. When the thirsty man seizes the water, then half the thirst is already quenched." The king was thinking, "Yes, in his words there is some sense in it." And the lessons began with Aṣṭāvakra, in front of all, discussions between the king and Aṣṭāvakra. He asked, "What is the truth? When I go to dream, this world disappears. When I come to this world, the dream disappears. So which world is the truth? Which world is created, the world of Buddhism or the world of dreams?" Ashtavakra said, it’s very simple. Neither is this world reality, nor is the dream. Realities that Ātmā Sākṣī, the witness, who knows that I am dreaming and who knows that I was dreaming, who knows that I am in this world. Your inner self is the truth; the rest is all dreams, unrealities. The truth is only the Ātmā, the inner witness, which is the witness when you sleep and dream, which is the witness of your waking state. Then the teaching began, that is also called Aṣṭāvakra Gītā. There are many Gītās, not only Bhagavad Gītā. So, the Gītā is not only the Bhagavad Gītā. And you will be surprised, we have in India millions of Gītās. Some are grandmothers already. In India, there are millions of Gītās; there are great-grandmothers who have written them. That’s the land of the Gītā. That’s the land of the Gītā. Anyhow, Ashtavakra became known as a Jīvanmukta. Ashtavakra was known as a Jīvanmukta. Jīvanvidehī Mahārāja Janaka, only the one in our stories, which have got this title or known as a videhī, Janaka videhī. Janaka became liberated; he is the only one who has the title of being the king who is liberated in this body. Therefore, in this bhajan, Mahāprabhujī said, "Manus tanme payo svapnme." Maybe it was a dream that I got a human life. But what happened in many, many lives when I got a human life? I was wandering here and there like a lost deer, a female deer in the forest, searching for its group. Kei Dāpāī Gāī Manus Tanhār. Oh, my Lord, many times I lost the human life. I couldn’t become the winner without the realization. Again, I died. Har means like when you are playing in the football field, where one side is a winner and the others are the losers. So many times I lost the human life because I didn’t get that satsaṅg. I was only in kusaṅga perhaps... Kalap Kei Bityaram. Many, many yugas passed. Parpurushan Kei Lar, I was running behind other men. Sok, sok yuga eltelt, más férfiak után szaladtam. I mnoge yuge su prošle, dok sam ja jurio za drugim. When I realized it was not that what I’m searching. "Dok nebik spoznalo, da taj nije to, koga tražim." It means this belief and that belief, and this prayer and that prayer, and this and that and this. We are wandering here and there. Ez azt jelenti, hogy hol ebben hiszünk, hol amabban hiszünk, ide-oda vándorlunk. In India we say, when the cobra or a snake is running, it has curves. But as soon as he sees the hole where he’s living, the curves are gone; he just slides in. So, when we find the right path, when we find the right path, then all these curves are finished. So, we are fortunate ones, or you are the fortunate ones. That you found the path of Sanātana Dharma. Sanātana Dharma is like a highway without traffic lights. Gulabjī, Kulisi told me one day, "Swāmijī, Sanātana Dharma is like a highway." But these people don’t understand. Well, what can we watch out for? That’s a unique thing. And that our divine spiritual line is, we are under the shelter of Mahāprabhujī. Why do you need more? We found that husband. Mahāprabhujī, it means that it is left up for our sūratā, where to meditate. Swami Sivanandjī of Rishikesh, Swami Sivanandjī of Rishikesh, he writes, "The master is dead, and the disciple is that candle which is already lit, and the disciple is that candle which is still not lighted. On the day when this candle which is not lighted will come to that candle which is..." Burning, and you will get the light. The disciple will become the master. On the day when the disciple, who does not yet have a lamp, reaches the master and gets the lamp, he becomes the master as well. At that moment, when this light student comes to the Master and brings the light to the Master, she will become the Master. And that’s what Gurujī said in his last words, the last Guru Pūrṇimā before he passed away, that those who understand Gurudev, they become themselves Gurudev. That is why Gurujī said in the last satsaṅg, before he departed, that those who understand Guru Deva become Guru Deva themselves. Gurujī, in the last satsaṅg of Guru Pūrṇimā, said that those who understand the Guru are the same as the last Guru. And therefore, there is a difference between Guru and Paras, as stone... Paras makes iron gold. Paras makes iron gold. Paras doesn’t make the iron Paras, but Guru makes the iron gold. Guru is a disciple guru, that is the difference. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Dev Purīṣa Mahādeva Kī Jai, Mādhava Kṛṣṇa Bhagavān Kī Jai.