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Hari Om. Good evening. Hello, children. No noise. Many bhajans, nice bhajans. Very good. Thank you. Well, today was Swami Premanandajī. He should have spoken about the Upaniṣad, but somehow he was occupied with some work—that is why I am late. But you had nice bhajans. All dear friends, brothers, sisters. What makes our soul happy? This is a very beautiful thought or subject, and our dear Swāmī Premānandajī is very expert on that. But somehow he was in an emergency, occupied with helping some soul. So there are different kinds of happiness. One is called kṣaṇika sukha—kṣaṇika means “can be a second.” Or some minutes, but then it disappears, so again there is suffering. Like a cow drinking milk from its mother: just on the outside of the mother cow, milk comes, and a greedy person pulls the cow away and milks everything away. Doesn’t matter if it’s a cow or a child or anything. We have the right to drink the milk from our own mother, at least. Now the jīva is unhappy, suffering. Sometimes for temporary happiness we are suffering lifelong, in a positive way or in a negative way, so the jīva is also unhappy. Another sukha, or happiness—sukha has no translation in English or German, as far as I know. Sukha and Duḥkha. Duḥkha means you can see pain. Any kind of pain is Duḥkha. When you give an injection, then you say, “Dukhtā hai?” It’s the pain. It’s painful. But opposite to this, we don’t have an English word. Each and every entity carries the light of God, and that light of God is not for this body only but for that soul, and that soul is life. There is life, there is no death. Either there is death or there is life, and Jīva—Jīva means the life, Jīvan. Now the period of this time in this world, in this body, that is temporarily called Jīvan, the life. Jīvan is the soul. Jīva is the soul. Jīva is the soul… It is connected with the jīva. If we get anesthesia, the body is there, all elements are there, but in a major operation you don’t feel any pain. At that time, somehow, that consciousness which has the jīva is disconnected. But we are connected to this world with this body. And is it this body which is giving us experiences of sukha or duḥkha? Pain or pleasure, pain or without pain. So each and every entity, each individual being, carries that light of God; it means Jīva. A very tiny creature which we can’t see with our eyes is Jīva. And that jīva which is in you or in me, you can’t see even with a magnified glass or telescope. That is a wonder. If we see the jīva, we humans will attack and catch again. How the jīvātmā, the jīva, enters the mother’s body, and how it again goes away from this body: mother doesn’t know, but he comes in. When the physical body develops, then she feels. And we are all sitting near the ill bed, holding the hand of the person, our relatives; someone is massaging legs, someone is drying the head, sweating, and we talk. But we can’t stop that soul; the soul goes freely. Nothing can create an obstacle. It goes through fire. When one is burned alive in the fire, the jīva goes out. If someone dies in the water, under the water, the jīva doesn’t die. It goes. So nothing can destroy that Jīva, and that Jīva has one desire: sukha, pleasure, comfortable, happy. Each and every entity—sukha ko khojtā hai, searching that sukha, sukha kī prāpti, duḥkha kī nivṛtti—the achievement of sukha, happiness, and removing all kinds of unpleasantness, that is the nature, quality of the Jīvātmā. But with this Jīvātmā, through these five elements, it creates the ten indriyas, Jñānendriya and Karmendriya, and these indriyas are taken care of through the ten prāṇas, the prāṇas and upa-prāṇas. And these prāṇas are taking energy from the universe to protect life, the jīva. But the wrong way of living and many things we are suffering. Happiness and unhappiness are not in the body, they are in the jīva. So, but when we turn towards the materialistic life, where our body is included, we are searching for that happiness, that joy. But the joy which we are searching for is the joy of that joy. Is there little in joy? There is more pain than joy, and this is in the material world. Finally, there is a disappointment. It doesn’t matter what it is. Even if you buy the best car, one day you will be disappointed, and you will sell it. So even if our car doesn’t remain forever with us, how do you expect that from others? Seasons are changing, nature is changing. Disappointment is, in reality, not a disappointment; it is a changing process. It is a developing process. If you remain on that one, then it is said, dāga na lage koī. The best is that water is flowing. As much as water flows, it becomes pure and clean. But if water remains somewhere stuck, it becomes stagnant. Similarly, the sādhu. The life of the sādhu, the aim of the initiation, sannyāsa—sun means saṁsāra, this world, everything that is there, what keeps you back. You go to some other country and then you are homesick. Water is there also, sky is there also, there is also food, earth is there. Good nature is there, but something makes you homesick. That is attachment. This is very hard to overcome. This attachment is keeping us back, like that farmer who, because of his tobacco pipe, came back from heaven. He said, “I quit heaven because I don’t have a tobacco pipe; I come back to earth.” So even the beautiful path of spiritual development, we quit it. We stop it through some kusaṅga, through some blackmailings. You fall into the hole, but somebody is holding your hand, and you pull them all inside. So find your path again. Seek that path. You know, there is one nice film, an old film from long ago, and you know very well. It’s a film about one seagull. And there, always, this beautiful song is guiding. And in that film, there is a beautiful song called “Find Thy Way,” find the way. Other seagulls are sitting on the dirt and eating this and that. But one sits there but doesn’t take anything, and then takes the fly again, flying. Similarly, the jīva has vairāgya, would like to go, but inside is attachment. This attachment is a prison; it is a case. You have in the cage one bird. The cage is big, two by two meters or three by three meters, in our balcony, and this bird sees other birds flying free. But you love this bird, and you present it. So it is not ahiṃsā to imprison the creatures in a small case. Maybe there was a life in prison in a past life, and you ran away; so he became a bird and was again put into life’s prison. So, this jīva journey. Saṁnyāsa, saṁsāra—this word, “nas,” means detested. As long as you will not be detested, there will be a testament, then the jīva will again suffer. Therefore, water should always flow, and that sannyāsī monk should always move. If you stay in one place, then attachment will be created, don’t worry. So now you understand me: why is Swāmījī travelling so much? He must take care of his body. Who takes care of the body? Only God. As long as Mahāprabhujī gives you energy and strength, and one day when you will sit only in one place, then you are counting the days, old, hardly moving, people come for darśana, oh, great master! But still, the master has a body and remembers different parts of the world with you, so. I would like to move again, but the wings can’t help. You try to stretch your wings, but you make like this, and your friend says, “Don’t do it, relax. Relax.” So now that the jīva knows, prepare your journey again. So this is attachment. It doesn’t matter how ill we are, we don’t want to die. So, disappointment is in the world because this Mṛtyu Loka is a disappointment. And the very first disappointment was God, Brahmā, the Creator. When He is disappointed, what about us? So, Mahāprabhujī said, Mahāmantra: Hold on to truth. Means, remember prayer to God. Be sure, in this world, nobody is yours. To whom we think it is ours, we have to go away. Our parents, they go. Our children, they go. Our friends go. You will never think, “Very beautiful couple, good friend, girl and boy.” And they were thinking his girlfriend is God. And she also thinks he’s a God. And the parents tell something, they say, “No. For life, you were suppressing us. You are the cause of our problems.” Who put you from the wet cloth to the dry cloth? Who gave you eating? Otherwise, you will starve and die. And now you say like this to the parents: destiny sees everything. But one day, this very loving couple suddenly said, “I don’t like it, and I want a divorce.” Look at that happiness, joy turns into pain. Sukha turns into duḥkha. You want to have one sukha and create duḥkha for many. You create duḥkha for your parents, friends, your children, or no children. Think over what this is, what this māyā God has created. Therefore, as long as the body is given, we shall try to create sukha, so that’s called ānanda, but then it’s called mahā ānanda, parama ānanda, parama sukham, so mahā ānanda, that’s called bliss, divine bliss. Only bliss and only ānanda is the temporary worldly happiness. A thief goes to rob a bank, takes the money, and runs away happily. I have it and running here and there, and there on the fourth district street, at the end of the fourth street, there is standing one car with the blue light. That is the signal, the border between Sukha and Duḥkha. We should search that paramānanda, and that is jīva. Jīva is never-dying, and jīvan has a limitation. So this jīva is like a drop of water on the whole of our palm, held over the ocean. This drop is jīva, and the ocean is ātmā. So this jīva drop falls into the ocean. Now, this jīva is not existing anymore as an individual. So this jīva becomes the Śiva. And that’s why we are all doing all the sādhanās and practices and prayers and humanitarian meditation work and good work and this, to become one, to attain the paramānanda. And that’s why this Jīva is looking to merge into Śiva. This Jīva is calling: Do you know me? Do you know me? How? Bolī Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Śrī Śrī Devpurīṣa Mahādeva Kī Jaya, Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya, Sat Tīrṣanāṭam Dharma Kī Jaya, Viśvagurujī, Viśvagurujī… Viśvagurujī. When praying, many people, in time of prayer, they begin to gain like this. Why? Because the jīva now finds such peace, and the body begins to reduce the old toxins. When the child is crying and the parents take him in their arms, suddenly the child is so peaceful and makes like this, complains and then relaxes. Ātmā śānti, param śānti, so the jīva needs this peace. Japa, tapa, suvar, pakṣī, pyārī suvaruṣā. Even animals and birds, in their language, they also remember some God. Because where there is Jīva, every creature is aware of God. Not in that way, like we do. But everyone loves, or everyone is dear to, their jīva. Their jīva is dear to everyone. It’s developing. So saints, sannyāsīs, as they get old, they are getting upgraded. They live in the body, but their consciousness, their body is somewhere else. A sannyāsī never retires. Now, there is a rumor going around all the bhaktas that after the yajña, Swāmījī will retire. So, who will pay me the pension? And if I do not make yajña, they will be disappointed that he did not retire. So if someone tells you this, do not take it seriously. On the day when I retire, you will not need to be told. But I am tired, but still not retired. I make you retire, so I am not tired. My tires have enough air still. Tomorrow, 11 o’clock again, all dear brothers and sisters around the world, don’t worry, I will not retire. I have to give a lot of, a lot of blessings of Mahāprabhujī. Esa mera Satguru andar bole. Satguru Dev is speaking inside. I was busy; I had a lot of international communications, and I was happy that Premānandajī is going to speak about the Upaniṣad. So I was not prepared. I came relaxed inside. But what you think, you can’t speak, and if you speak what you think, it will be dry, not tasteful, so let Gurudev speak within you. Sab Ghat Mera Sainya, Koi Ghat Khali Naay. In every heart, my God is dwelling. Balharyas Ghatko, but our adoration is to that heart, pragat bole āy, that He appears and speaks. This is the aim of our yoga teacher’s training course, that in you, spontaneously, it doesn’t matter what you are to speak. Someone gave you a subject: speak about the big toe. Yes, you will say, “What a subject, big toe.” We gave you the subject; now it’s your problem. So we gave you the milk; how to take butter is your job. Adiós.