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This is called Sṛṣṭi and Vilaya. Sṛṣṭi means creation. And Visarjana—again, from the whole earth, life will be finished. That time is when the Svayambhū comes. Also, when there is a lot of suffering, and many, many Yugas come and go. In different Yugas, there are different incarnations; it is the same God, but in different forms and different names. As Kṛṣṇa said in the Bhagavad Gītā: "Every Yuga I come, I manifest, or I come through my Yogamāyā." Yogamāyā is a great, great Śakti, an energy. That is a Yoga, and through that, Viṣṇu incarnates. Viṣṇu, with Him comes Lakṣmī. It is a balance on both sides. The incarnation, the God, has different symbols in His hands. For the Bhaktas, for the good ones, as a blessing, Viṣṇu has lotus flowers in His hand. And in the other hand is the Sudarśana Cakra. This is for the Āsurī Śaktis—Devī Śakti, Āsurī Śakti. So Yuge Yuge, every Yuga—Satyuga, Dvāparayuga, Tretā Yuga, Kali Yuga—it is repeating. But then comes one Mantra. And at that time, the whole field is cleaned up. Like now, the farmers clean the whole field before winter comes. After that, in the spring, they can begin to harvest something. So, at that time, it goes through time, Yugas and Yugas. Then again, the Svayambhū, the Śiva comes. That's called Sarjanhara, the creator. Read the Granthā, read the Vedās, read the Upaniṣads, read the Purāṇas. It's an immense amount of knowledge, immense. There are so many holy books, you can't imagine. Different questions, different answers. In Hindu philosophies, there were so many Granthas, or books. When the Mughals entered India, they collected and burned all the holy books. It took six months to burn all these books. They put them all like a mountain and set the fire. A great, how to say, distraction. If those had remained... It's called the ocean, the endless ocean of wisdom. But conflict, jealousy, and religious dualities can destroy everything. But still, many, many, many remain. So, if you want to know the knowledge, then read that. Go to the different libraries, then you will see. To study one book, you will finish your life. Knowledge. Then we will say, "Oh, I know this is this." One after another, petals of your wisdom open. You know, the unfoldment of the consciousness. And so it is that if you come once to a program, to a seminar with the Gurus, the Devas, it's just nothing. If you think that I will see with the webcast and that's everything, that is a preserved food. But the real, the fresh, is to be near. Come close. So this is practical. Tons of theory is nothing compared to a gram of practice. So, how many Yugas have gone? You should look into the Vedānta. According to the Vedānta, if you see the Yugas, Vaṅmantras, Kalāpas, etc., you should look into it and print it out. Even you will have difficulty to count how many billions, trillions of the Yugas. So that supreme is that endless, endless. This Jīva in each and every entity, that is the presence, Tattva, called the Śiva-tattva. What we call, in everyone, this is the family blood. Similarly, all creatures on this earth who have life inside are called Jīvātmā. And that Jīvātmā is that Svayambhū. I am one, and now I multiply. So you can't count. You take one handful of sand, and if you search in it, how many creatures are there? How many different lives? And this all is Śiva. So the entire earth is what is called Śiva Tattva. And after that begins the Yugas. In every Yuga, a different Viṣṇu comes. Brahmā again begins that duty. Śiva also comes and goes. Once comes Viṣṇu, and Śiva comes to take care of the Viṣṇu. Then Śiva comes, and Viṣṇu also comes to take care of Śiva. This is between their duties, their play. But finally, again, that Svayambhū has to come. And so, if we honestly and disciplined practice, keeping our principles, never give up your confidence, never let weakness come into your heart and mind—some thoughts—don't say it's hopeless. It will come. Then we will not come anymore to the Pralaya. We will not come in that. We will become into the Śiva, Śiva Tattva. But the Śiva—where is the source of this Tattva? So Sādhanā is given in this creation to the humans. It was the Yuga of making the Havan, making the Yajñas. Then come more Mantras. Then come more Tapasyās. And then comes more Bhakti. So these four Yogas have the different Sādhanās, and every Yuga becomes less and less disciplined. So easiest in Kali Yuga: "Kali Yuga keval nām ādhāra, sumir sumir narhoi bhavapāra. Kali Yuga keval nām ādhāra." There is only one hope in this Kali Yuga, is the repeating name, the Mantras. "Samira, Samira, Nara, Hoi, Bhau, Pahara"—repeat your Mantra, repeat your Mantra to cross the ocean of this ignorance. Therefore, difficulties are everywhere. This Saṃsāra, this is called troublesome. This is the Saṃsāra where we come and we go, and we suffer. When we got a place in the mother's body, it was not easy. You think, "Oh, the baby is so comfortable, nice," but you don't know. How serious a time it is. It is a very critical situation to create this body. Each and every fine to fine nerve, the eye is light, the nose smells taste, memories. There is no scientist still today who can make from five elements together and make a body. But that Śiva Tattva is inside, and everything is doing for that Śiva Tattva only. We can pray that a healthy birth will be, that there should be no any mistake. So this is first suffering: a close, small space. You cannot stretch your legs, you can't stretch your hands. Sometimes you are trying to beat your mother's body. Mother has to wake up because you don't sleep with the mother. Mother is sleeping, you are awakened, and you are sleeping and mother is awakened. We are getting old. Everything is. When the nerve is connected, it has its validity, and that validity begins now. So we get old. We are born already old. Nine months we are old already, and then it's not easy to be a little baby. Where is the pain? We don't know. The pain is in the stomach, and we are massaging the neck. The pain is in the neck, but we are massaging the stomach. What is life? It's not easy. Baby, baby, you know. Baby wants to say something else, and we say, "Yeah, yeah... yeah," and give her this, what you call this, in the mouth, and some honey. Where, poor child, can you see? He said, "You, you are an innocent person. You don't know what I ask you." It's not an easy life. Then we get a little bigger. It's still not easy. Then we are sitting the whole day on the chair and at the little table, looking at the blackboard. Have you counted how many hours you are sitting from kindergarten till university? More of your life is spent on that chair, to learn for some limited life. So, until 30 years, you make your diplomas, and professor, and surgeons, etc. Forty years, and at 65 you retire. How many years were you studying? But that was a knowledge. Therefore, that we are born makes human aware, alert, that for what human life is given to us. Okay, being a teenager is also not easy. And searching for a partner is also not easy. And maybe it's easy to find a partner, but to maintain life with the partner, oh my God! A lot of tolerance, a lot of mutual understanding. Yes, not easy. You know the life. Yes. And now, in the modern way, it's very, very difficult to move. Anyhow, children come again. So that joy which you wanted to enjoy, now you have to give up, to give all the joy to the child. So it's our joy that we have a child, and we would like to give everything to the child. Renounce, renounce, renounce. Now you begin to renounce. When you find a partner, you learn to renounce. Fifty-fifty, yeah? Then the baby comes. Then again, fifty-fifty. So how much remains? A quarter. We give all love, all things, all money, everything we are doing for our child. Then we become old and suffer. You know, when you go to the hospital, this body is torturing us. So this Jīvātmā in this physical form—doesn't matter if it's in human or in other creatures—is coming to do the Tapasyā, the hardness. You have immense pain, but you can't go out of the body, and you don't want to go out of the body. That is attachment. But we have a hope to come to that Śiva Tattva. So, when you put your hand above the ocean, and you have in the whole of your palm a drop of the water, so this drop is the Jīva, Śivatattva. And the ocean is Śiva. When this drop falls into the ocean again, the Jīva becomes Śiva. And that is our aim. It doesn't matter where you are; have a good profession and live your life with family, with happiness, with joy. Give your love to the children, a good education. This is called sustainability. The United Nations is trying to get compensation from Śiva's generation. So Śiva's generation continues; that is sustainability. Everywhere near the house, the pigeons get babies. We are building a very big Omāśram, and the pigeons are so happy. Every place where there's a little place they can sit, they're making nests and giving birth to babies. So many creatures are just looking for facilities. That's called sustainability, and our sustainability is not like that. But giving children birth and further birth, this is sustainability. But we have to get this knowledge of Self-realization. Who am I? Why do I suffer in darkness? So hold on. Hold on to your path. Don't be having a doubt on it. Doubts are there, more than your faith, your confidence, but reject the doubts. Every negative thing remains in that quality of darkness, completely dark in the forest. Hold on to your torchlight. The torch is the most important thing for you to come out of this jungle of darkness. So many difficulties. Every step, we have difficulties. But inside we have that confidence. Yes, I will. I will be. I will realize. I will fulfill this life. And so, Yugas and Yugas are going. We don't know that in the next life we will become humans. And you know how the other creatures are living, and how we treat them. We have no power to say no to them. That's it. So, we, as well as our generation, our children and their children, give them the right path so that we always go the same path. Like, even if it's a highway, but for generations, the deer are passing all the time, the same trip. And so is our Paramparā. We should go on the path of Alakpurījī. From Śiva, from that one Mantra begins. We have many, many evidences about it, and there is one more evidence I have. It is, you know, all but you have forgotten, maybe. And that is for that Nanda Devī. And that was mostly for the young people. And in young people, mostly the girls, they wish for a good, healthy, beautiful husband. Divine, great, protector in every way. Every woman wishes to have such a great protector. And boy also, they wish also, but the ego of the boy is too grown. So they say, "Oh, it will come." And that is nonsense. You should also pray. And that I will tell you next time, how the girls should pray. Yes, wait, and it should be. So the practice, everything, whatever we do, even your household—how you work and how you make perfect and successful—that is a practice. So, what is most important in your life? That is to become from Jīva to Śiva. Hello, so we are here and we will have meditation. Now we will have meditation. And the blessings, that is great. So let us feel the blessing. The next webcast will be tomorrow. I think 10 o'clock. Before that, we will have a meditation. Program begins morning as usual. My program will begin at 9 o'clock. From 9 to 10, we will have meditation, then we will have a webcast. Ok, so my dear ones, all here and there, wish you all the best. I wish you all the best. Devadhī Dev, Deveśvara Mahādev, Dīp Nārāyaṇa Bhagavān, Dharma Samrāṭ, Satguru Svāmī Mādhāvanājī Bhagavān, Satya Sanātana, Bhārata Mātā Kī Jaya. Om.