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Good evening, and blessings of Ālāpurījī from the Siddhāpīṭha Paramparā. Welcome to all of you on this very divine occasion, Mahāśivarātri. Mahāśivarātri has many beautiful stories, which one can read in the Mahāśivapurāṇa. Yet, this is not merely a story; it is the reality of the miracles of Svayambhū Śiva. Śiva does not perform miracles without reason. He waits until we have tried our very best, until we have used all our energy and strength, yet cannot succeed. At that moment—whether we remember Śiva or not—he knows, and he comes to rescue his bhaktas. Śiva means light. Śiva means liberation: Satyam, Śiva, Sundaram. Satyam is the Truth. Śiva is that very Śiva. Sundaram is beauty. What do we understand about beauty? Beauty is harmony—that harmony which is balance. Where there is harmony, there is no fight, no jealousy, and no selfish use of Śiva’s power. Then the light comes. Mahā Śiva Rātri: "Mahā" means the greatest. Among all incarnations and all the great powers in the universe who incarnate or appear, only Śiva has the right to be called Mahādeva. "Mahā" means the greatest. Only Śiva is given the title Mahādeva. He is called Mahādevāṁka Devamahādeva—the God of all gods, the greatest one. That Śiva is the Jīvātmā, which is connected to the Ātmā. And that Ātmā is oneness with the Paramātmā. When you realize the unity of Paramātmā, Ātmā, and Jīvātmā, you are called a Mahātmā. And when that Mahātmā achieves the highest consciousness, he is called Mahādeva. There is a prayer to our merciful and universally worshipped Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. One of his disciples, seeing these qualities manifest in Mahāprabhujī, says in the prayer: Śenitya-ātmā, śrīguru-ātmā, paramātmā, omātmā, puruṣottama, sakala-yajña-antar-jyoti-caraṇa prabhu-caraṇa, Nārāyaṇa-Bhagavān. It is said: Śrī Guru Ātmā. That Ātmā is the Gurudev, not this body. But within this "box" resides the biggest diamond, beyond our capacity to purchase. Therefore, we must keep this box very carefully. Wherever we go—by car, bus, train, or aeroplane—we may forget everything else, but we take care of this box because it contains a most precious diamond. You could offer billions for it, and it would still be too little. Thus, the diamond inside gives the box its value, and the box receives the highest security. If we open it and take the diamond out, the box can now be thrown away. That is it. The quality, that knowledge, that Ātmā which is realized by the Jīvātmā—that is the Gurudev, the Satguru Dev. His body is also very valuable because when the Gurudev leaves this body, the diamond will disappear. It is better to keep it within. Śrī Guru: "Śrī" means wealth—not merely monetary wealth, but the wealth of wisdom. Our awareness, our consciousness, has declined. In this Kali Yuga, we run toward money and technology. We are not content; we are not happy. So we run at the call of science. But science is that which has sense. Without sense, there is no science, and when there is no sense, it is nonsense. In consciousness and awareness, there is the sense of Ātmā Jñāna. Now we run to "research." This is a very good word because what is researched has been declared, founded, and acknowledged. It is, and the reality will never change. The evidence will never change; evidence will never die. That sense is there. But what nonsense that we think, "Now we will research, then we will believe." Until you come to that point, you will be finished. No one can come close to the sun. What will burn, will burn; what should melt, will melt; and what will dissolve, will dissolve. The resources of that science cannot reach that sun. From a far distance, we develop a kind of glass—a telescope. "Tele" means told. It has already been told. But you want to scope it, to catch it. No instrument can catch the soul—how it comes and how it goes. That divine miracle of God’s creation, what God made, no one can make. God’s world is perfect; man’s world is imperfect. Yes, we can perform miracles, but they are limited. We change, multiply, and manipulate things. It is something like this: nowadays, the seeds of any plant are manipulated. You must buy these seeds to grow them. The seeds from those manipulated plants cannot grow again; they grow only once and then have no more seed. They are seedless. We are all nourishing ourselves from the seedless. Very soon, you may not be able to have children. Perhaps, through temptation, you can have one child. A second may be your child’s child, but a third may not come. That is why it is called the seed bank. They are everywhere in hospitals, with signs reading: "Donate eggs." I was in a hospital in Brno, standing there, and it was written: "Donate the eggs." It was written something like Vaiśākha. I said, "What are they writing about Vaiśākha? Eggs?" Donate the eggs. Perhaps someone likes to eat more eggs, so then go to the chicken farm and bring an egg. But then Dr. Martin explained it to me. I said, "Oh, this is research work, scientific research work." Now, you do not know: this egg, planted in another female with no relation, means the child does not automatically feel the harmony of the father. When things change like this, there is no more harmony, no more mercy. Then people will not hesitate to kill anyone, even humans. Our dynasty, our families—preserve that. Every family dynasty is the best. No one is wrong. Whether tribes, kings, farmers, any human, any animal—originally, what God has given is perfect, and there is harmony. To maintain that harmony, you must have those cells in your body, those powers, those vibrations, so you can create harmony. But this cell wanders through the universe like a fish in water that cannot find its group and is swallowed by another fish on the way. The Ātmā can be known only through sādhanā, not through scientific research. You can do research, no problem. Yes, research. The Ṛṣis have given us everything. They were researching: a yogī sitting in the forest here can see what is happening in Japan. A disciple on another mountain, masters on other mountains—they talk to each other and see each other. But if one instrument does not function, you cannot see. Telephone comes from telepathy. Telepathy, telephone. Thanks to the Hungarian who invented the telephone. He was researching and said, "Do you hear me?" In Hungarian, they said, "Hello." "Do you hear me?" Now the whole world speaks that Hungarian word: "Hello." It is said that with closed eyes, one can see far. In Hindi, we say dūrdarśan. That is our television—vision. From here, you see the vision in Japan. But with a small technical mistake, the vision is not there. Those ṛṣis, their machine was perfect. They could repair the machine of the disciple. That is why the Master is always tuning the disciple’s machine. That is why there is a seminar. In German, it is called Seminar. A word-by-word translation: "semi" means small, and "nar." What is "nar," Śāntī? In German, Narr. Seminar—a little stupid, so they change it. They call it a retreat. In English, German, America—they say "retreat." That is perfect. It was treated, but something went wrong, so we must be retreated. Every word has a far or close relation, and we cannot come anywhere. What God did, we should not manipulate. Now bees are threatened, birds are threatened. Science cannot make a living being fly like a bird. Yes, an aeroplane is good, a helicopter is good, but we do not have wings to fly to another window, drink coffee there, and come back. Can any scientist make honey? Yes, it can be sweet, but not that honey. That honey is nectar. Can any scientist make one drop of blood, which contains all the DNA from your ancestors? The genetic code. They found in Australia that the Aborigines' genetics are from India, from South India. They still have the same way of applying the tilak here and here. They kept this old tradition. But now, with these eggs, you do not know where they come from. Hence, disharmony, no peace, fighting, killing, wars. If we turn to nature and live in harmony with it, we will find our path to the Paramātmā. Śrī Guru Ātmā Paramātmā Om Ātmā. Śrī guru-ātmā: that Ātmā is Paramātmā, the highest. That is within you, the Ātmā, but only Gurudev has realized this. Śrī Guru Ātmā ho Paramātmā, sakal jag ke antra jāmī. It is that one which dwells in each and every entity. That is called Paramātmā. Śrī Guru, ātmā, Paramātmā ho Matmā. Who knows that Paramātmā? It is the Mahātmā. And that Mahātmā, Sakal Jagke Antaryāmī, dwells in the whole world, in every creature. That one can create harmony. Harmony. "Harmony" is a different word. If we write it in Hindi, we understand differently. "Har" means you lost. In a football group, they lost; the other wins. So, winner and loser. "Har" means lose. We lose it. And "money" means accepted. We accept that we lost. Now you see how the world is. But in English, it means balance, peace, understanding, love. If you realize harmony, you have no desires. Selfish desires create different vṛttis. You love someone, so automatically, because you love him—even if he is cruel—you want to love him. You create harmony inside, but you know it is selfish. Sooner or later, that man will become a black cobra around your neck. Therefore, to get harmony in a selfish way may work in the beginning, but ultimately it is lost. When you go into the forest—beautiful plants, vegetation, flowers, bees, butterflies—there is harmony. You walk in a space of harmony. In a field, you come to a clean, crystal-clear lake; you can drink from it. You feel the water without words; your skin feels the harmony. You like to touch the water, to see it. What is nature? In very hot weather, 30, 40, 50 degrees, you come under a big tree. The shade gives you harmony. You see birds, God’s creation, the moon, the clouds—it is peace and harmony. Therefore, we must befriend nature. The entire Veda says: do not go against nature; live in harmony with it. We all long for harmony—with neighbors, colleagues, friends, strangers. But we do not know who can do what to us, or how long you will remain. If we have negative thinking, if we do not accept one hundred percent, then that harmony can become your enemy. Understand harmony. Therefore, give support. Give good thoughts. Do not act from selfishness. Do not strive merely to fulfill your desires; then you are not truly present. We should be where such a Gurudev dwells—in our heart, in our energies, with us and within us. I told you this morning: Paris can change iron into gold, but Paris cannot change that iron into Paris. Similarly, some people are selfish. They will give you a job and good payment, but they will not make you a billionaire or a millionaire. A master, a guru, will make the disciple a guru. But if there is no quality, it cannot happen. Nothing is impossible. Everything is possible if we try very hard. If we practice sādhanā, our doubts, foolishness, blackmailing, selfishness—everything that keeps us far away—those waves of the ocean will draw you into the deep; it is difficult to come out. Harmony is in the sky, the stars, the moon, the dawn, the sun, light, vegetation, everything. "Oh God beautiful, oh God beautiful, in the ocean and in the desert, in the mountains and the forest, in the flowers, oh God beautiful. Wherever I see, I see God." Yes, you see God in others, but now it is difficult. Yet, do not think these sādhanās, these techniques, have disappeared; they have not. In a bhajan, it is said: Hāth chhoḍ manachal saṅgh mere ātmā bhed batāvat. Oh my mind, give up your ego, give up your pride. Hāth means, like in Haṭha Yoga. Some people hold themselves back, do not trust, do not believe. They are losing. Try to be aware. Haṭha chodmana—oh my mind, give up such resistance. This self-knowledge is going to tell you the secret of the Ātmā. Go ahead. I cannot stop them. Marathon—very good. So, harmony. One meaning: I accept my mistakes. I accept that I lost. Another: harmony means to feel others as thy Ātmā. Ātmā soi jīvātmā. Jīvātmā soi ātmā. And ātmā soi paramātmā. Each entity is Jīvātmā. Jīva is the life, and Ātmā. And what Ātmā is, is Paramātmā, the supreme. If you have harmony within, you will make no one an enemy. No one is bad. As Guru Nānak Sāhib said: "I went to see the bad people. I did not find anyone. But when I searched within me, no one was worse than me." When you dislike someone, it means first you are the bad one. Like and dislike are far from harmony. Harmony is divine. Harmony with the body: all the indriyas, all bodily functions—digestion, circulation, the heartbeat, all limbs—everything functions perfectly. That is harmony. But when you take one glass of alcohol, there is disharmony. Disharmony means dismissal, no balance. We try to balance body, mind, intellect, and emotion in oneness. When you have the vṛttis of your senses' desires, that is not harmony. Harmony means to renounce. Tyāga. Virāga. Virāgya means to stand above. Vairāgya means to endure. Do not give in to your weakness; do not fall into weakness. Vairāgya and tyāga: renounce. Learn to say, "This is my mind. Know my mind. Do not do this; I will not do." Tell your mind and senses, "Do not do this." It does not matter what kind of desire you have. Even the desire to eat something specific—when you have it, your appetite is gone. Next time, you will not have an appetite. Harmony is not easy to realize. Jealousy, hate, greed, arrogance—these keep harmony away. So look within thyself. Tomorrow, we will have some mantras for harmony. For now, we can only have the harmonium—and the harmonium also needs rest. To all dear ones around the world, I wish you all the best. Tomorrow at nine o’clock, there will be another webcast.