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You have come from a great distance, and while you must be very tired from the long journey, I am sure you do not feel tired. Why are you not tired? Because you were coming here, to Mahāprabhujī’s āśrama. After a long time, we have come again for the darśana of Bhagavān, the Īśvara and Mahāprabhujī, of Devadidev Devpurījī and our Holy Gurujī. In this āśrama, how many people have come and gone? How many millions? We come and go, come and go. This atmosphere here is very spiritual, and therefore we should all be in this āśrama to receive more and more energy and blessings from Mahāprabhujī. I am also very happy that you came here. I am very happy we will be here and have a practice. We came for many things, but the first thing is to meet all our brothers and sisters here in the āśrama. It was a long way, but we were always thinking, "We are coming to Strelka, we are coming to Strelka." Holy Gurujī said, "One in all and all in one." This means we also came from different ways—from the north, the past, others go on different paths—but we have all come here and become one now. That is why Gurujī said, "One in all and all in one." In this way, we also came to take some more steps further in our spirituality. It is day by day. We are all the day coming further and further, even when you are at home, in your country, at your work, etc. But always we have in our heart and mind our āśramas, our meditations, our yoga practice, our yoga in daily life. What do we know? What does yoga in daily life mean? Yoga is yoga, and yoga is not one and only. Yoga has many, many things. Yoga is not just the physical body or only concentration; it is still the Paramātmā. Every path we go on is called yoga. So yoga is not merely movements in the body, as in āsanas, prāṇāyāma, meditation, or concentration. We will see good things and we are taking something. Wherever we go, good things—that is also yoga. Yoga is also connected with our meditation, where it comes to Iḍā and Piṅgalā. It also means that yoga comes to one. We go out of this life; that too is yoga. It means when we die, again it is the same. We die and we meet God. So this is also yoga. Yoga is many things. And yoga is not only what we are learning—āsana, prāṇāyāma, etc. The whole part of humans and all other creatures, where there is movement, life—it doesn't matter from whom it is—humans, animals, fish, or trees, everything is yoga. So it means that unity, me and God, you and God, me and you, we come to the oneness. This can also be the yoga. When somebody comes and asks, "Where have you been?" and you say, "Oh, I was meeting my friend," that is a meeting yoga. So we cannot say it is only one exercise or one technique yoga. It is said in Parabrahma Paramātmā that, at that time, there was no ocean, no earth, and no life. But that which came then was Parabrahma Paramātmā, and from this Parabrahma Paramātmā, one comes as Bhagavān Śiva. That is Bhagavān Śiva. And Śiva did not just come like that. There were many, many things before Śiva could come. And then it remained also the water, earth, and space. But all these elements are inside, not visible, but all were living there like this. And there were two: that was the space and Brahmātmā. There are only two. So who is who? Is that space? Or this Ātmā or God, whatever? They were also not visible. Both are moving. But then it comes slowly, slowly. It is a long point. So space, air, fire—this all comes together, and then come the three energies. From this, that is coming: Aum, akāra, vikāra, vikāra. From there it is coming: the fire, air, space. And in this form, coming then, the fire. And from that fire comes that which we call Śiva. He is an animal, so it is a length that we cannot imagine. And so, coming is Śiva. And Śiva is fire, water, all these five elements. And that means coming to yoga—yoga, not āsana, prāṇāyāma, this, no, no... But it is some elements coming together, so that was a yoga. And from then it comes, the Śiva. And it was not just like that. Yes, he is there. And after a long, long time, it is written in our book. So all came together, whatever we call gods or what it is. And they said, "How to make a creation?" And to come to this, it came: the water, the earth, and it was the stones. But what will we do with this? So it is said, "the life," but what is the life? How is the life? Okay, there are stones, but we want to bring life. Okay, we were born or became on our earth, and many, many stones are falling down. What to do? So that we make a life. Okay, we make a life. But what will we do with living life? It should move. Then how? Nobody will go. Then he said, "We should move them." They don’t want to move. Then he said, "Fire." And fire, which kind of fire? In the stomach. Burning to eat. When we are hungry, it means that in our stomach we are hungry; there is fire inside. Okay, fire is there, but what to do? They said, "Yes, but what to eat?" Okay, wheat is there. Who will give them? Only giving eating? So life begins in such a way. All creatures are searching for food, and so it came into the stomach, moving. And then he said, "Okay, what will you eat?" What should we eat? It was only a stone. And now it’s moving. It became life. And now, what will it eat? Who will eat? Then it is eaten. They eat each other; they will eat. How? That is like this. Yes. Jīva, jīva bhakṣyati. Why? Because the stomach needs, the fire needs. That means now they will move automatically. They will go. We don’t need to bring and give them food; otherwise they will die. Go, go, go. So, searching, searching. So jīva-jīva-bhakṣate means now these creatures came from the water, and earth came up. Vārhāya Vārhāya brought the whole earth out from the ocean in a long story, so this hurts everybody. So then he said, "Jīva jīva bhakṣate," everybody is eating each other. How will we go? We will all be coming here. Always, here we want to come back to Paramātmā. We don’t come back again; we come to oneness again. Then how to do? And so, it’s the humans, and then give the humans more knowledge. That time was not so much. They were also eating animals and things like that. But understanding slowly, slowly. Now, in this entire life, we are the most intelligent of all humans. But again, there is something wrong. They also eat the other animals, so it means they are still in that jīva-jīva-bhakṣati. In this, bhakṣati means eating. Fire, fire, fire is our food. Our burning, we will die, burn inside if we don’t. Have to eat something, so jīva jīva bhakṣate. They will come and go and come and go, but then as Śiva. And others said, "We should come, we are the human. We will not kill each other, not eat them. What will we eat? When we do not eat, like killing each other? Water, and fruits, trees, grass, etc." Similarly, we can take leaves and eat, but we will not kill this plant. Or when we have some grass, it comes, brings the seeds and some roots into it, and after three months, three or four months, it dries, and then we eat. And then it was mother’s milk. So all creatures who give milk to their child, maybe buffaloes, cows, sheep, all these, who give birth, they have all the milk to drink. And then it comes slowly, more. It is said that we eat fruits, vegetables, this and that, everything. Then it is said, why? Why should we not eat animals? Then it is said, to kill a living life and eat them is a sin. Jīv jī bhakṣate, the life eats the life. But now we are human, and we know that we are going to the Parabrahma, Paramātmā, but we have to purify, so that is a long way. Therefore, the whole everything—this is a yoga—it is a long, long way, but great persons, they realize. The ṛṣis, and then they said, "No killing." So yoga is very much, and you know, all religion is yoga. Yoga means meeting. So, whatever religion they are believing, we are meeting each other. So in that way, we will meet everything. So it is dharma and adharma. Dharma is good, good things, and adharma is sin. So you want the sin, or dharma? So, dharma and adharma. So we are in the dharma. You are with your mother, dharma. Your father is dharma. Your friends are our dharma. Our birds, animals, all are our dharma. But if we kill them and do this, then it is adharma. So, that is, for example, the Buddha. When Buddha was going for food, he used to say, "Bhikṣāṃ dehi." And so, when he was walking, he would not step his foot before looking to see if there was even an ant underneath. And he was going through, if there is some flowers or something like this, I will not kill them. And he will go to five houses, and whatever they give, he will take, but not meat. And then again, he comes like this back. He was sitting under the banyan tree, and this banyan tree in India is still there. How many years? And there he... He had a little hut, and there was a river. There were five houses that gave him food. He gave first, what you call, to the fish in the water, and then to the ants, and then to a dog, and then to a guest. And then he remained eating. That was tapasyā. Bhagavan. So, like that, we have still the disciples, they are still the Buddhists. They are many, they are, they have, and they don’t eat any meat or anything. Buddha. So it is, in some way, I don’t know, but in some book also, some tell of Buddha. And he said, when he realized self-realization, then he asked—there is a written in some of his letters. There was a conference somewhere. And there was one Buddhist, he was giving a lecture. So that Buddha said, He saw the stone. And then from the stones came some of the life under the ocean, all the life in the ocean. Then comes all this grace, and then it comes leptors, reptiles like cobras and like this, and then comes flying, and then comes the other animals. And everything then coming, and so how I came as a human and I made my tapasyā. His father, he was a king, king of whole about India, very far till the Austria, Australia that side. All you see, there is Bhagavān, God everywhere, Śiva also, Rāma, Bhagavān. Rāma also, and there, so, Buddha was in many, many countries, Sri Lanka, from there he begins the stories. And it is said that after the Buddha was gone, it is said the king, a great king, and he had only one daughter, and emperor, he was a big, great emperor. Still, we have in India still the real will of this. And this chakra. And so when he became very old, then he was very sad. Because many emperors want to become his position. But he said, "Everyone wants to have my kingdom, but nobody is taking the path of Buddha." Then his sister, his sister, she said, "Father, the Empress, I will give further." The Buddha’s learning, so Buddha said of this father, the emperor, he said, "My daughter, you will go to marry your husband there." And it will be. Why not? You should. Then she said, "Father, I give up. I will not marry." And I will give the thing of my yes, so that the name, I forgot, otherwise her name also, this girl is a daughter, and she turned, then further coming towards Sri Lanka. And then, towards China, there were not so many humans. Now we are many. So she was going, and she was seeking Bhagavān Buddha. She wanted to teach about the Buddha, like me now, satsaṅg. And so many people came. And he had many people, because she was the emperor’s daughter. So people came, and she was giving beautiful lectures. Sundarī. Yes, her name was Sundarī. So he said to his, who was with him, "Why don’t people take this knowledge of the Buddha? They are only coming and going. And why are so many coming?" Then he said, "Okay, I will tell some after a few days." I will take the message. And I said, "I am very sorry, but please don’t be angry." Because they come, she is very beautiful. They all see the face, how beautiful she is, so they are only coming to see the beauty. She said, "Okay." She said the next day. Give me this acid. He brought this acid. She was in the mirror. She looked herself in the mirror and put on her face. Burned everything. Well, all the people came, and this, and okay. But her beautiful face now is not because she burned everything. And then she began to talk more, and then all said, "Yes, Buddha has this. Buddha has medicine, meditations, all chanting." And so Siddha Buddha came. Buddha, his name was Siddhartha. But Buddha, what means the name Buddha? Bodh. Bodh means knowledge. So much knowledge he had. Buddha, bodh. Bodh is the knowledge. So from the bodh to the Buddha. And now, all view only Buddha. So, like this, many things are going on. He was not eating meat. That his daughter-in-law was not eating meat at that time was very great. And so, you know that in India, on the Indian flag, and on the buildings, it is on our stamps from that time. So how far is it going? But who will be immortal? Immortal will be that one who will have such knowledge and such things. It will be name again, not body, or someone who is a very terrible one. They are not putting him as a flag, but they say such a person. So let us come. We cannot be like Buddha. We cannot be like Kṛṣṇa or Rāma, etc., but we can at least think of them, that they will take us as a very tiny trough of the water into the ocean. So our techniques, what we are doing, is not only āsanas and prāṇāyāmas, but we are very far. Till Alakpurījī, that time Alakpurījī, that time was also not Buddha, not Kṛṣṇa, not Rāma, it was about Śiva time. And it’s still there, so our path searching, searching,... I found that Alak Purījī and Alak Purījī have given 3-4 times some kind of visions, and many of our bhaktas, hundreds of them, go with me there, and we were sitting in front of the rock. And I told, look, this is a picture. Mahāprabhujī is inside visions of Balakrīpa, and it was three times, and always how it was. And so he was always blessing like this, and so it has come to us. So from that time, Satyugas, Dvāparayugas, Tretā Yugas, and now Kali Yugas, but we will be. We will be on that path, then we definitely come to that Parabrahma, Paramātmā. So I am very happy that you are here. We will learn further, speak further, and have a good time. Welcome, welcome. You come and bless you.