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Om Śrī Dīp Nān Bhagavān Kī Jai, Dev Puruṣa Mahādeva Kī Jai, Satguru Svāmī Madhavānanjī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai, Alak Puruṣa Mahādeva Kī Jai, Alak Nanda Kī Jai, Guru Mahāmudrā, Svāmījī, Svāmījī,... Guru Deva Kī Jai, Om. First of all, welcome to you all. I am very happy to see you all physically. Mentally, we have been connected through our telephones and Swāmījī’s videos. The technology is great; this science is for us, but it is only for this life. I was here before Christmas, in mid-December. I was in India for one and a half months and did a lot of work. Then I was traveling throughout Australia, from east to west, from west to south and north, and to New Zealand. In New Zealand, we have many Bhaktas—about three from Slovakia, one from Austria, and many others. We have three beautiful ashrams. They are not rented by us, but we are renting space within them because they are large. It is very nice. Every time they requested, "Please, this time stay at least four days in every ashram," leading to about twenty days, and then about two weeks in a new ashram in Auckland. It was very nice and beautiful. I was preparing to go to New Zealand, but then all this happened. That was the last airplane to go to other countries, and I had to come earlier—three or five hours earlier—or I might not have gotten a place. People were... I was in business class, me and Mansa Devi. There were not so many people; many had already gone. When we came to Singapore, they said everyone should go to their home country. I had connections to both Austria and India, but there was work in India, so I turned to India. Mansa Devi was always with me, but they said no, to your country. Her parents were heading to the Czech Republic, so it was natural. Everyone was to go to their own house, their own country. You know all that happened everywhere; I need not tell. So, I was at home after four days, and then for three weeks. I was not supposed to go anywhere—Kathu, Kewas, Nippur, and so on. But luckily, I have government, police, and security connections, so I was free to move, though going from one district to another was difficult. Once I went to our ashram at Gurujī’s birthplace in Nepal. I said I would stay three nights there, and of course, no one came; all were locked in their rooms and houses. It was a very nice place. Another time, I went to Barikhatu for one night. It was very good. There was no Jaipur and no Kailash. I was so relaxed, yet there was so much work. I said, "People can come here, but I know that, truly." Mīrābāī said once, when Tulsīdāsjī and also her Guru, who was in Punjab, spoke to her. She said, "My heart, my ātmā, is with you," said this Gurujī. "He is only my empty body." There, where is the place where he married her? So, I was feeling really... it was not a joke. These were my feelings too, always. I was so sorry about Fiji, Canada, America, and maybe Mexico, planning to come via London, but then from New Zealand, it was blocked. Of course, the Bhaktas were very much in my thoughts, waiting one and a half years for Swāmījī to come, and he didn’t come. They all understood it had to be the other way. Then I came to India. I thought one month would be okay, then three months. It became nearly three, or six months, seven months. So here, where we are in Europe, this part of Europe, we have great devotion—not attachment, but devotion. When we speak of attachment, it can become sadness. So it is said, not attachment, but there is the highest consciousness to be there, and we are. There is always, like Mīrābāī said, "My ātmā is there, [my] bodies here." So I was also feeling my bodies in Jordan, but I was here in Slovakia, or whatever it is, Bakia. That is very much the feeling of our paramparās, and especially the more we have. Attachment now is with attachment there, but the spiritualities and so, Alag Purījī’s reward... and now we came, we got many things. Many programs were there. They sent me many, many requests that I should... they should come on television, on Swamiji television, or from others for yoga. So there were lectures, and some were from the Indian side with the Indian Yoga Association. They always call on and off, on Yoga Day before they all prepared. People who are now around the world, and they know people in the world, round-world people... so many times when giving a lecture, the time is different. Daytime is different: Australia, America, India, and other places. There was Mexico, Australia, India, and Europe. So it was good, and many times at midnight or night the telephone was ringing because their time was that. It was such a beautiful whole globe. The mind was there, and people were all on one center, so it’s like one sun. Similarly, we had this for us. All, I will be there. I want to see you, this, that... but all of you had a great, great... devotion and asking for blessings and practicing yoga. Yoga is not only the physical body and prāṇāyāma, but is beyond. But someone said, "The body is nothing, but without the body, is nothing." No body is eternal, but the eternal is in the body. And this one, when one body is material and energies, it goes away. But what will this ātmā do? Therefore, when we go out of our body, then this body, sooner or later, very quickly... some other bodies of others are made not so smelling, and this, but humans are very stinky. That’s why, as soon as possible, we bring it to the graveyard. But the Ātmā said, "What should I do now?" That’s why the ātmā doesn’t want to go out. Suffering, many, many in the hospitals or anywhere, and we are in great pain in the body. We ask, "Please, doctor, give me medicine," or this and that. It’s not easy to get out of the body. When this is the ātmā state, when I go out of the body, it’s so quickly, like when a star is falling. Like this, the soul is going from this body so quickly, but where? I think the cosmic self, God, or whatever, has prepared another house for us, a body. We don’t know in which form we will be, but we will come back again, and we will come back again. So when we have more of our part where we are going, then where you have attachment... but how do you know if you will go to that attachment? Because my attachment is this. And God knows that now this is not good, attached for you. You have to go there because your karma was there, and therefore it is called the Guru Kṛpā. So Guru is eternal. It means that when the Guru has left his body, it does not mean that the Guru is gone. He is there. If not, then why do we have the holy Gurujī’s, Mahāprabhujī’s, Devapurījī’s statue or pictures, or think about him? So, it is there. When we are in Nirakāra, we are Sākāra. Sākāra means in the body. Nirakāra means without this body, everywhere. That is very, very important for how our spirituality should go. We should not be attached to this body, but without a body, we cannot. So, we are on both sides, but we have to go further, as far as possible. Therefore, the Guru Paramparā is like, for example, a cherry tree. The cherry tree gives cherries, this gives the fruit, and it will come to plant again, and again cherries, coming and going. That’s very important. As one cherry fruit is gone from this tree, that seed is going to give more, multiplying. So, one tree: how many cherries? How many cherries have how many seeds? That seed will again come, and again they will give seeds. But it is the same: the same sweetness, color, size, etc. So it is one. It can be millions of seeds, but it is only one. If we can remain on that, then we are always in oneness. You cannot seem, even your seed to drought. I will be only, no. It is the one connection. Water is just like steam, but the steam is also very tiny, like a little ball. And also, when it comes, it’s rain and falling and the river. So, water is one. Water is in space, in the clouds, coming back, going to the stones or anywhere, and coming again to the ocean. Therefore, it is said, the difference between Sanātana Dharma and non-Dharma, the Sanātana... One who said that we have only one God and finished, we have a living God. Living God means you are all living, you are living now, and you are a God, and you will come, but we are falling somewhere, and then we say, "No, no." So we are living God, and when we are not living God, it means we are still living in the space, and we are coming again. So this is Nirakāra and Sākāra. Nirākāra is the all-in-one, one-in-all, and Sākāra is that we are each one of that. Now, each and every one, our mind and all our five elements, they are building one family or one body. After that, there comes dizziness, anguish, jealousy, and many other things. But when there is jealousy or anything, then the inner ātmā is suffering. Then that Ātmā says, "I want to go out of this body." But what will you do, and how will you go out? Because if you want to go out from the body, and God will say—let’s say God said, "I gave you that time." But if you go out of this earlier, then you will suffer only here and there. Therefore, bring this time of yours, that you should do, how to come to the bank, coming to the Supreme. So, everyone, there are many, many gurus and many, many disciples. That’s it, very good. We will not say only, "This is my Gurujī," only that. Now, there are many, many gurus and many, many disciples. The disciple goes with, and the master goes with. Maybe the master goes earlier, or the disciple goes earlier, but the body is there, gone. But the ātmā, the water is there. Water gone out, the steam, parā, from the ocean. Ocean immediately, para, and the para goes up and becomes the clouds, and from clouds again becomes the drops, water, and is raining again and going back and coming again into the oceans. Similarly, we have... therefore, guru paramparā. It is very important, and do not disturb your guru to the other guru. They are also gurus; maybe they have only two disciples, maybe one disciple or twenty disciples. It’s not only that I should have thousands and thousands of this. No. Some, it is like this. Some have only this, these masters to be in that, etc. But it is the guru, the same thing overall. Cherries, big trees, small trees, dry trees, etc. But we are in that. So if you think that now my master is my master, this, then you are making it what you call the ball. And when the ball is there, then of course we can touch God, or God, whatever these Jewish people are saying, yes? They see, they feel, they know that God is just the other side of this, but we have to break the wall. Others say like this, others say like that. That’s them. They are all doing, all searching for God. But living soul, living ātmā, living body, living humans, living all creatures... so we are living God, we are all living, and we will get it, we will get it ourselves, and we have. So some are distant still from the Guru, some are very close to the Guru, some are eternal inside it. So everything is given like this. For example, I told you that from the Himalayas, there was an Alagpurījī, and many, many rivers are... because the other many gurus have at least disciples, so they all come to the one. And so, Alagpurījī, how is the water going? We put our hand to get the water, and again we want to wash the hand, but that water is gone already now. We get again to get a new one. That’s it. So it is said, when we dip in the river, to dip inside and come out again, we cannot go in the same water again, dip in the water, because that’s already gone. We cannot again. We will again have that go in. But that and this are connected electronically in oneness. So, Guru Kṛpāhi Kevalam. And we have to see our inner. Practice more for inner. Practice more for inner. And don’t run outside. We are saying concentrate more outside and this and that. My ears are... So it is, we are in the one, and we will be in the one. Practice, practice this inner. Nothing is outside. Nothing is outside, and what is outside is not yours. What is inside you is yours. Outside is not yours. Therefore, whatever it is—your feelings, your knowledge, your love, your harmonies, everything—we have to meditate from our side. So go in, get ātmā, praṇām, get from here, meditate, concentrate, and don’t think that I can’t achieve. You will achieve, we will achieve. That is very important. I was very much thinking of all of you, and I was with you. Always I was with you, and we will continue now. Yes, now so many programs will be. You will say, "Oh, Swāmījī, should I come practice, or should I go there, or this?" So we will see that when this disease thing goes away, then we will have in the program, in your, what we... Croatia, Slovenia, cause of other parts, Italy. I will go this time, how Canada’s, I mean Czechoslovakia, they said everywhere, so. We will be there, we are happy, we will be said to achieve our aim. And what is our aim? To go. That one is, for example: Umā Purījī was in Devapurījī’s Gophā, and we were in Ālagpurījī’s Gophā, and we want to go there. We cannot go by helicopter; we can go there, but we cannot achieve that. We can fall down. We have to control, and some days, slowly, slowly, but who is there? There’s the one person who went up and down the same day, yeah, it was this one man. He was in the military, and he was guiding there everywhere. And we others, three days, four days, go and come. So we have to achieve; we cannot think, that’s it. So slowly, slowly, but like an ant. You can see how the ant is going. There was holy Gurujī who was giving one story. So it is said, one yogī or person who is practicing yoga, and he’s sitting there and about 50 years meditate, he didn’t achieve anything. One day on the... Two years, it was. He was meditating on making his mālā and was looking to the ant. What did he? He said, "For me, it was... it is... it is personal. I think I will not achieve." And he was a tomorrow, and then he said, "I..." Like this, he put his hand. For 52 years, I didn’t... Gurujī gave me mantras for this and that, and he was thinking, "Will I achieve?" And there was a little tree, and there’s a little tree. The ant was climbing on the trunk of this, and he had one corn, like rice, and he cannot go up, so he was going back and holding. He sees like this, and it falls down. When it fell down, again the ant went down. And when the ant went again, then he climbed down the ant, and he got the rice and went again. Again, he fell down. Again, he came up and again fell down. That yogi, he’s looking, he’s falling down again, taking up falling down, and he’s looking like that. But what will he do? So he stopped his mantra doing, was looking, and I think, "I will not achieve. I’m 52 years practicing, and..." Before I was about 30 years or 20 years or something, I’m getting old again, same ant, the same corn. And suddenly, what happens? There were three branches, and between them, there was a little hole where the ants are living there. He came there and went in, brought the grain, the seed, and came out again. She went to locate the other one, then he said, "This is my master gave me this, and this is my master. Don’t give up. One day you will come there." And so again he took his mālā and... He took again my Gurudev’s mantra: "Om Gurudev, Gurudev,... Gurudev." And so, exactly, "fall down" means don’t give up. It will sometimes come, things that are not good, and this and that, but achieving. So don’t worry. Sometimes she wants to get it, but it falls down. This, that. So day will come, time will come. We will be again there in the oneness of the Cosmic Self. So we shall practice our Kriyā, our prayers, because we are not only āsana yogīs, we are yogīs, great! We are many things, great! I’m so happy to see you, and I see you good, healthy, happy, and we will again be together.