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Oṁkāra Parabrahma, tasmai Śrī Gurave, dhyāna mūlaṁ gurumūrti, pūjā mūlaṁ gurupādaṁ, mantra mūlaṁ guruvākyaṁ, mokṣa mūlaṁ gurukṛpā. Oṃ Jyoti Parabrahma, Dīpam Sarve Mohanam, Dīpan Sajyate Sarvam Sandhyā, Dīpam Sarav Satyam, Oṃ Śānti, Śānti, Śānti. Blessings of Gurudev, of Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī, Devapurījī, and Gurujī. Welcome, all of you dear ones here and there in other countries who are with us through this webcast. It has been more than a month, or one and a half months, since we had an international satsaṅg through the webcast. But we did have a satsaṅg. We had a satsaṅg whenever we think of each other, for then we are together. Where there is bhakti, where there is devotion, or where there is love, there is no distance. The bhakti, the devotion, grows more from a far distance. When there is attachment to desires, however, the love becomes thinner and thinner, and it creates jealousy. This is different. The pure love, when we think of that love, is love for the ātmā. Ātmā to ātmā, the soul to soul, jīva to jīva, God to God, bhakta to God. So the devotion: God is everywhere. There is no space empty where there is no God. You close your eyes and you see God; you open your eyes and you feel God. That’s it. So when we close our eyes and meditate, we see the divine form of our Beloved, and when we open the eyes, we see the world that God is there too. That is the experience of a yogī. That is sādhanā. That sādhanā where there is bhakti, there is love. There is no distance, though even maybe you have now an apartment on the Moon—yes, very soon you will have reserved it already. They are making colonies, so you can buy now the apartments. So if you are there on the moon and you have Gurudev here, there is no distance. And when there is no bhakti, no love, the neighbor’s house is a far distance, a far, far distance. So our sādhanā, what we are doing, our yoga sādhanā, that keeps the permanent relation, permanent contact with Bhagavān. Bhakta and Bhagavān are always together. The physical body is temporary. These are the elements which will again disappear. But that Ātmā, Ātmānanda. Ātmānanda means the joy of the Ātmā, the bliss of the Ātmā, supreme bliss. When your very dear one dies, it means not that one is gone. He is not gone. This is the difference between spirituality and worldly life. There is one song in the German language: "When I die, then I will stop being faithful to you." And in Indian culture, we say, "Even if I die, I will be thine." Like the song of the Paramahaṁsa Rāmakṛṣṇa. She said, "Devotees may come and devotees may go. I will be thine, oh my Lord." That’s it. There was a time when, between the disciples, there was jealousy. One went to Japan, and some of his gurubais were telling his master, "Now he went to some other countries, and he will not come back." He was in America, and they said, "Now he’s gone." So the master wrote a letter that I read in his biography. How should I know otherwise? Long ago, it was a biography I got originally in 1980, in this ashram in Los Angeles. Originally, it was like that. I think the Hindi language is like this. So he wrote this. So, jealousy is there, natural. It is a natural jealousy. It is very rare where there should not be jealousy. And jealousy means separation. Jealousy is out of fear that one gets lost. That kind of fear, and fear is out of ignorance. So, how one after the other steps goes down. So people go. People disappear. It means they did not understand the Gurudev. They did not understand spirituality. So, do you know the peasants? Tauban? There are enough pigeons in Austria, right? My God, in Austria, so many, even in Vienna. And do you know what the two hands are? Because the two hands make one like this. What happens with pigeons? Everything is gone. But the pigeon who can’t hear, what is that called? A pigeon. He stays there. And then he goes left and right. He is deaf. They shrugged, they shrugged, and briefed the saint-master, and the lead was Śrī Binduārta Nākya. "I will be thy, oh my Gurudev, I will be thy, I will be thy." Even if I go far, farther than the stars, not only to Japan and then to America, but even if I go far to the stars, my Lord, I will be thine. Comes and devotees go. But I will die. I will not disappear. So that’s why so few disciples get self-realization. We are all here waiting for self-realization, no? All. All. We are trying early, getting up early in the morning, though we are sleeping and making mala and salat. But I will get. I will get. I will. I will. Will thou come? No. So, everyone has a hope. Hope is a walking stick from the cradle to the grave. And a wonder stick stuck on the stump. From the weak abyss, grab it. I will, I will get. There’s a very nice story. I will get. And oh, God, didn’t get, didn’t get. And one was sitting there still with the empty hand, "I will get God, I will." And everyone got, and they went, and God went also. And he is sitting alone with the empty hand, and they said, "Hey, the God is gone now. Nobody is there who will give you. Look, they all got with full of—" The hands, they were asking, and you said, "Only it will be us. I will get now." Go, he said, "No, I will get." So all who got something, they got material, but that one got ātmagyāna. God gave him. So we are all with the hope, room, and nobody promised you. You have a right, a thousand percent, you have a right and you have a free way, but it’s within us, an obstacle. And that obstacle is doubt. Doubt is dualism. Doubt, yes or no? Will I or will I not? So that’s why it is rare to get self-realization. Others begin to philosophize. Yes, that and that. And why so, and why so, and why not? No? This is an art of questioning. One must not question the Master. Why the Master, and why like this, and why that, and why not this? The Master knows better than you. Your answer to the question is wrong. So I will be dying. All visions flew away, but one remains sitting. So the sound is worldly blackmailing, the worldly ignorance, the fear, the doubts, etc., etc. There is no inner balance, which means confidence, physical balance, emotional balance, intellectual balance, and spiritual balance. That’s it. No dagmagana. Dagmag hale terī nād, hari ne bhaj lere. O men, now your nerves are rattling. Now, at least repeat the name of God. O men, at least now you should remember God. In the right way, the right way. Now the last time is coming. So maybe you get it, but it’s not like that. Sādhanā? Live normal. Don’t expect levitation already today. I can promise you will get levitation. Levitation, you need levitation. You will get levitation. Yes. We will lift you and put you in the car. Yes. And then we will lift you and put you into the grave. That’s also levitation. Yes. But the ātmā will be levitated. So, who do you want to levitate? Your body or the ātmā? When the body is levitating and falls down, it will be more painful. And the ātmā cannot fall anywhere. Balance. Balance. Sattva. Sāttvik. So, all went, but only one or two remain. And you went a far distance. Jealousy will begin. Memory will get less and less. But if there is pure devotion, there is pure love on both sides, then there is no jealousy, there is no hate, no fear. There is knowledge, and that’s why the last word he said was, "In case I will not be able to come back, I may die, who knows?" He died from the restaurant after eating. He was going to the ashram, and there was one Indian ambassador with him also. Just outside the restaurant, he got a heart attack and fell down. So he said, "Even if I die, look into my eyes. Mutely, they will say, ’I will be.’" That is a connection to God and the bhakta. A trade connecting to oneness, yes, that’s it. So sādhanā we shall do and never, and never give up, and never have a doubt. Happy? Whatever you have, you have a lot. You have mantras, you have kriyās, and when you got kriyās before, there was a long consultation, and you promised this and that, and where is it gone? That is finished, but that will pull you down. Now you have to repeat again with the same master, but when? Who knows when one’s distance you... Don’t know when it will come again. When the water from the ocean becomes steam and goes up, so-called clouds, and we don’t know in which direction the wind will blow the clouds and where it will rain, and when that water from the ocean, which came, will again come to the origin. That is the literal meaning: they will come back to God, come to the realization. When that will be so, human life—that human is very close now. To again, this one drop fell into the ocean. On our palm, on the whole of the palm, there is one drop of the water. And below us, just one centimeter different, is the ocean. But still, the drop is not one with that ocean. I hope I will. You are so close. One centimeter, but it’s in the hand of the Master. There you will say, "Master, please, I will be all yours." Master, can I go to the ocean? The master said, "No." Okay, Master. Oh, my God. It is just, just. So this drop is called Jīva. Jīva means soul, that soul, yes? And the ocean is Shiva. So just the Master moves his hand like this, and this Jīva, the drop, falls into the ocean of Shiva in one day of that consciousness which never will separate again. So that means our sādhanā, our mantra, our concentration, our awareness. Our awareness, the consciousness and awareness, are different. Intellect, yes, is the difference. Thoughts, the mind, the emotion. So awareness is very important. Be aware. Be aware. When you can get it or when you can miss it, you were not aware. So this awareness is all the time towards the Divine, towards God. It will come: your mantra, your kriya, your sādhanās, and the satsaṅg. Satsaṅg has its value. Satsaṅg has its value. Some come only to find friends. Some come only to see friends and say, "Hi, how are you?" Many, you see, come from time to time. Time to time is a big distance. You are creating the distance. So that one drop was just one centimeter near the ocean, but they put it again into the bottled water and went to the Sahara. You will bring it back when you come. But in the Sahara, water was hanging somewhere on the palm tree. And the bottle pot broke, and it was nice. The tree got water. But the distance, who knows when this water will come again. The leaf is nicely hanging on the tree, beautiful. But now a strong wind came, and the leaf broke, separated, and the wind took it away, blown away. Other side of the hill. The storm took it away, far distance, it will fall down. Now, this distance, this separation, when will it come together again? Don’t know. Therefore, human life is not for material collection. That’s what we are doing now, humans. We are doing too much for the material, material too much. It doesn’t matter who is who. Trying to get more and more money, position for money. Everyone wants to educate the child to make a doctor, make an engineer, make this, make this, everything. No one wants to make the child a holy saint. Did you ever think that I want to make my child Swamijī? See the reality. What are you doing for your child? You put them again into the material. Hari Om Tat Sat. Where is that spiritual development? So, we are searching for money, we are searching for a house, we are searching for this, everything, and collection and collection... and, "sabhi chhod kar chala musā, phir bās kiyā van kā, jagat meṁ jīnā do din kā." Everything, oh traveler, you left everything. Sabhi chhod kar chala mushāfir. Mushāfir means a traveller, tourist. Tourist means to have a risk, to go to this side or that side. Sabhi chhod kar chala. Everything you had to give up. Even this body is not ours. It is given to us for a while. That’s why slowly, slowly the body will get it, and now we have pain here, and now we have pain there. We try to put together, we try to make operation, everything. We try our best to keep the body. How long? Again, the Jīvātmā will go away. Sabhī chhoḍ kar chalā musāfir. Now you are in the forest, alone in the wind. Jagat mein do din jīvan. Two days of life in this world: today and tomorrow. Or yesterday and today, tomorrow no one has seen. So, sādhanā, be always close. Don’t go far. And close means that is very close. There is one Sufi song, bhajan. Mokum kahan to dhunde bande, main to tere paas mein. Where are you searching me, my dear? I am with you. Seher se bāhar kutiyā hamārī. My heart is outside of the city. Dear my swasme, but my residence is in my breath. Khojoge to abhi milunga, if you will search me, really. Khojoge to abhi milunga, if you will search, I will now come to you immediately. Pal bhar ki talasme, pal, just eyelid movement, Augen-Blick. So quickly I will meet you, but you are not searching there. Where are you searching me, dear my friend? I am with you, I am within you. Therefore, don’t go far away, be close to thyself. What means "don’t go too far away"? It means don’t go to that sādhanā or this sādhanā or that sādhanā. There I will... Get better, you know, like this. Where are you searching? So be close to your ātmā, your heart, and do sādhanā. Human life means that now you are very close, but don’t be proud of it. And don’t ignore other animals, because in human life, God gave the intellect, buddhi, and mercy in the heart. And therefore, you have to love all children of God, all creatures. Don’t kill. Don’t kill them. And now it’s a problem, you know, many, many people, how they are torturing, you know, how they are taking these little chicken babies and what they are doing. Oh, God. They are also babies, you know. How nice they are when you take them in your hand. How soft and nice you feel love, and what they are doing. Why are they doing it? Because you want to eat. That’s why the first principle, "Thou shalt not kill," and eat normal. If you can’t get one day’s eating or two days’ eating, you will not die. Drink nice water. There are a lot of things to eat, so many fruits, many, many things. God gave everything. Gandhijī said, "Mother Earth has enough for our need, but not for our greed." So let us be that self-realized soul. So it will be, it will be, but we stay, stay, stay. What the world is doing, we should not do like that. We do correct things, we love, we respect. And now is a very hard time, a very hard time. So this is our spiritual sādhanā that will protect us. The truth is there, reality is there. So Ekaṁ Brahma, Dvitīya Nāsti. Āī Namaḥ Śivāyoḥ, Āī Namaḥ Śivāyoḥ, Har Har Bho, Āī Namaḥ Śivāyoḥ. Jata Dharai, Śiv Jata Dharai, Jata, Aai Jata Dhar, Aai Har Har Bho, Aai Namaḥ Śivā, Har Har Bho, Aai Namaḥ Śivā. Om Namaḥ Śivāya, Om Namaḥ Śivāya,... Om Namaḥ Śivāya. So very soon is coming Mahāśivarātri. And this Mahāśivarātri has different meanings, not only about that hunter who was waiting the whole night. That is a satsaṅg I will speak after on the Śivarātri night. This is the energy which is uniting; this is the consciousness, Jīva. Shivaratri we will have here, and this is a Shiva Linga from the Himalayas. This is a Swayambhū Liṅga. Swayambhū means no one has created; he himself has created. So this is the Liṅga, which is exactly like the Kedarnath Śiva temple. So you will make abhiṣek. I will be in Prague. Of course, you are welcome to come there. Everywhere in our centers, ashrams, around the world, we worship Śiva, Śivarātri. And there are many, many divine līlās of Śiva. Out of all of those, one is called Mahākaleśvara. You know what is Mahākaleśvara? Mahākāleśvara means the death of the death of the death, who destroys all the negative and all the rākṣasas. He is the greatest protector, the greatest protector. You know about Mahākaleśvara Śiva temple in Ujjain. This year we are going to have Kumbha Melā in Ujjain. I think after that we don’t know if we will make all the Kumbha Melas again, but this time it’s no cold, no problems, only dry, so there will be no flu. There is no ha-ha. And the night, beautiful stars and moon, and satsaṅgs, and practicing morning āsanas, prāṇāyāms, meditations, and a beautiful big tent like this. Someone is making mantras, someone is snoring, and someone is dreaming and talking in the dream. What a saṃsāra, beautiful saṃsāra. So, I think we will go to the Mahākāleśvara temple, and we all will have darśan. I will organize it specially so that you all will have access to come to that Śiva Liṅga, Mahākāleśvara, because there will be so many people, so many people. But one day when this crowd is gone, we will organize, and you all will come and have a darśana. All your malas, you should touch to that liṅga, Mahākāleśvara Liṅga. That means all negative energies are gone. So this will be very unique, very special. And we have again a big land, a very big land. It is about 15 acres. It is very much, no? It is like a whole area of the inner area of the Strilki, the old park where we are sitting, so you can make a jogging in the morning, you know, Dr. Shanti always likes jogging. Yes, it will be nice. So, Kumbh Mela, try to make it, please. If you can’t make all the baths, then at least some baths you should. One bath or two baths, it will be nice. In life, many things are there, work. And monies will go away, but this, that is for your soul, for your ātmā. So we will speak furthermore and wish you tonight the best, best of the best. So what means don’t run, don’t run away from whom? From ātmā, yes. Look within you, yes, here it is. Why you are wandering here and there and there? So Gurudev has given us within us. Oh, Mahāprabhujī said, when Devpurījī blesses, then Mahāprabhujī said, "Very nice bhajan." You know which bhajan? Oh, this is a problem. How should you know what this brain thinks? On the day when you will know what this brain thinks, I will be careful. But you know, and that is what Mahāprabhujī said, there’s something. Chet. Oh, you know now. Chetana, chelā, swāmī. What? Sing Śānti.