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Good evening to everyone, and also good morning to all our dear brothers, sisters, spiritual seekers, and practitioners of the spiritual path or yoga in their lives. This blessing comes to you from the Śrī Mahāprabhujī Deep Mahāprabhujī Satsaṅg Foundation, from the well-known, world-famous Vili Strelky in the Czech Republic. For those in New Zealand, Australia, Japan, China, and the Far East, it is morning. And to our friends and brothers in North America, South America, and Africa—greetings. Satsaṅg means to be with the truth, where one speaks about reality and non-reality: Brahma satyaṁ, jagat mithyā. The Supreme Brahman is the reality or truth. Jagat Mithyā—this world is non-reality. It is our ignorance if we suffer due to material relations. In satsaṅg, that kind of truth is spoken which is, first and foremost, good for your ātmā, your soul. Your spiritual development means to come out of, or become free from, the cycle of birth and death. 8.4 million different creatures were created by one Creator on this planet. 8.4 million species of various living beings were created by the only Creator here. They are divided into three categories: Jalchar, Thalchar, and Nabchar—the creatures in the water, on the earth, and in the sky. Among all these, one is the human. The human has a very powerful tool, or possibility, to escape the cycle of birth and death: that is called buddhi, intellect. The best part of the intellect is intelligence. Through the intellect, come to know the world, learn to live in it, live your life, but always keep your aim in view. Like a dancer on a rope, many hundreds or thousands of people are watching. Some are laughing and clapping, and the dancer is also smiling, looking at you, while moving four or five meters high from the ground, walking on the rope. Sometimes the rope slopes upward. Yet the dancer does not lose concentration. It smiles at you, looks at you, moves its body, and makes you happy. But through all this, the main thing is balance and concentration. Similarly, that spiritual soul who searches for reality, for truth, is not disturbed by worldly temptations. But the person who falls down will be very much hurt inside and will not be so happy. Of course, it may smile at you and then disappear. Yet if it succeeds, the heart, body, thoughts, and entire being of that person are filled with joy and happiness. Similarly, this soul, the individual soul, never knows when it began its endless journey through this universe—floating on the waves of time through dark space, sometimes through light, experiencing pleasant and unpleasant situations. The soul remains for a while somewhere and collects pollution. That pollution is the pollution of attachment: attachment to the five elements, which proclaims "my body, my senses, my desires, my longing, my thoughts, my property." This "my" has swallowed us, like a snake or python swallows a whole animal. "My parents, my relatives, my brothers, sisters, my partner"—day by day, these become strong, tight, powerful relations. In that prison where the soul is caught, the wires, like hooks, the iron rods, the windows—you cannot come out. A few decades ago, there was a beautiful picture that created pain in the body. It was a picture introduced by International Amnesty. In one dark room, a person is sitting. One window is open, and light comes through it. A pigeon has the free choice to fly out, but one of its legs is tied with a chain to a big iron ball, like a globe, perhaps a hundred times heavier than the pigeon itself. The window is open. The sky is visible. You can fly, but you cannot, because you are caught by the heaviness of the iron ball. That chain is tied to your foot. That picture went deep into my consciousness, my subconsciousness. I often give this example. That is māyā. That is temptation. That is worldly attachment. It will not let you fly to freedom. Again, you remain in the same circle. So we are in that prison. Yet, though we are human, we understand what is peace, happiness, freedom, and liberation. But somehow we are too weak to say no to ourselves. To say no to somebody else is very easy, but to say no to yourself without suffering is difficult. As I said the day before yesterday, or perhaps yesterday as well: you can renounce, you can say no. But if you say that "no" out of your ego, out of pride, you will be sorry one day. Heroes are those who renounce. What kind of renunciation? Don't be angry with me. In India, we used to say: what you spit out, you shouldn't lick back. Do you understand? You feel free now. Will you go and lick it? That is called renunciation. Tyāga. Tyāga tapasyā. That one is the hero. To understand that truth, to get inspiration, we need a Satguru, a master who can explain to us. Sometimes it is painful, but you know, the master is the surgeon. He will operate with Ahiṃsā, non-violent thinking, but with the tools of hiṃsā to cut out all illnesses. So, Sadhguru Dev is that surgeon who will operate on all our diseases of desire, so that you are free from this illness. There is one Swami who said in a bhajan: "Day by day, desire is growing." What an illness! That's it. So this attachment—when the soul remains staying for a while, then it again begins to think, "This is not my home," and wonders inside, "Where is my home?" It would like to take off. The windows are open, but the attachment remains: my house, my money, my jewelry, my bank account, my car, my wife, my children—my, my, my. But the messenger of death will come. For death, it doesn't matter how you die. Death is very cruel. Attachment still goes with you. Once I was eating pizza. I didn't eat it just once; I've eaten it many times. But in Washington, D.C., with one of the American ambassadors—I was in Washington for the first time, and he showed me around. At lunchtime, he invited me to Pizza Hut. A nice pizza came. Generally, in America, in Pizza Hut you don't get a knife, spoon, or fork. They cut it and bring it on a plate with a little tissue. Those who have been to America, or who are sitting here, can tell if this is true or not. Yes. Tako je. So I was sitting and told him, "There's no knife or anything." He said, "Just break it like that." I said, "I'm very happy about that. It is similar to India. Eating with the hand is more tasty." I broke it, and the cheese was stretching like rubber. I told the ambassador, "Your Excellency, do you know what this is?" He said, "Yes, cheese." I said, "No, attachment." So attachment goes for a while with you. But death is so cruel, it will break everything. Sabī, chodkar chalā musāfir—everything you gave up, and the traveler began his journey further. And then you will see that attachment, for which you were suffering, was pure ignorance, darkness. That was that big iron ball hanging on your ankle joint that couldn't let you go. Therefore, satsaṅg is the place. Sometimes it is hard to understand. Do you understand? No? Well then. Lagī, lagī, sab ko jī kahé—everyone said, "Oh, I was..." That means you are hurt now, pierced through and through from one side to the other. So, those who have that awakened, intentional love towards something will be successful. So change your thoughts. Fix your aim. Off you go. That is satsaṅg. There was one bhajan. We have many bhajans, but three are very nice, very important. One of them was composed by Holī Gurujī's disciple. He is a well-known poet and a good writer. His name was Udaychand from Udayapur. He wrote this bhajan when he received a mantra from Holī Gurujī. When Holī Gurujī introduced him to who Mahāprabhujī is—merely from looking at the picture of Mahāprabhujī—what inspiration he received! Jahānā pauṣī ravi, vahā pauṣī kavi: Where sunlight cannot reach—tamas, darkness—even that sun cannot illuminate, there a poet can reach. You know, writing poetry is not like cutting salad. I know cutting salad is also not easy; don't cut always, otherwise you will cut your fingers. But a poet, an artist, whose Anāhat Chakra opens—he wanted to write a poem about Gurujī. Of course, Gurujī always said no. Even if you are self-realized, or you are a master of the self-realized, a realized master, for your master you are still a disciple. Even if you are the president of the whole world, the General Secretary of the United Nations, for your mother you are still her child. She has a right more than anyone. Don't say, "Mother, I am the General Secretary of the United Nations. How could you come into my room? Make an appointment." Mother will say, "Did you make an appointment when you came from my womb, my child? You are still that child for me, with the dirty nappy." That's it. So the master is forever the master. Father is ever father. Mother is ever mother. And brother is ever brother. Blood is thicker than water. But on the other side, this is the attachment, that is the cheese, which is... So he wrote this beautiful poem: Deep Nārāyaṇ Mahāprabhujī—you know the name of Mahāprabhujī. He is the incarnation of Īśvara, God, the highest. Jagjīva Jinki Namse Hote Sada Bhava Parhe: All creatures on this planet cross this ocean of ignorance—not only humans, but all who come into his vibration, his darśan. Śrīdīp Nārāyaṇ Mahāprabhujī kī avatār hai, jag jīva jin kī nāmsi hote sada bhav pār hai: Always and always, the souls will cross the ocean of ignorance. Mīl jay sadgati: That one will get liberation. Guru charaṇ rajjul sadamastik dhare: Who will put the dust of his lotus feet on his forehead every day? One day, Gurujī was in Europe. When he went back to India, I asked him how he liked it. He said, "I have something for you." He gave me a small bottle and said, "This is the sand or the dust from Mahāprabhujī’s holy feet. Wherever I go, I have it with me. This I brought for you from India." What can be the greatest present or blessing you can have? Always, wherever I saw something beautiful in the world, I thought, "Oh, this would be good for Gurujī." One day Gurujī said to me, "Mahesh, when a gardener who has a beautiful flower garden plucks a beautiful flower for God's altar or to make a garland, he chooses particular flowers like this." He said, "Whenever I see something good, I think, 'This would be good for you.'" Therefore it is said: Hari Seva Shola Baras—for sixteen years you serve or make ceremonies to God. Guru Seva Panchar—but only four seconds? Guru Seva is much more than sixteen years of service to God. That was said by Śukadeva Muni. Śukadeva Muni was the son of Vedavyāsa, who wrote the Vedas. When someone can speak so nicely that the entire audience is held as if by one thread, we call that person an incarnation of Śukadeva Muni. In his or her vocal cords sits the goddess of wisdom, Sarasvatī. So Śukadeva Muni said this in his speech. So it is said: Mīl jaya sadgati guru caraṇa rāja sadā mastik dharī—you realize that liberation. If you are lucky, you get the holy dust of Mahāprabhujī’s holy feet. Through the blessing, kindness, and mercy of Gurudeva, the real bhaktas, the true devotees, will always be successful. A bhakta does not mean you are fanatic. You need not demonstrate love. Love is here. You need not show it. Sometimes people think atheists don't believe in God. How do you know? They don't believe in the way you believe, but they do have love for that One. Din raat śumiran kar guru kā, guru kṛpā tū pāvahī: Day and night, repeat the name of Gurudev, your mantra. Guru kripa tu pavahi—then you will get the Guru's grace. Pak ziskash guru kripa: Through that, no worldly trouble will come near you. Nothing will touch your heart, your soul, your ātmā. You are always protected. Vā parabrahma prabhu hē, vahī: He is the Supreme One, Parabrahman. Jagke Vidhata Mantu: He is the creator of this world. He is the writer of destiny, the master of the destiny of this world. In his hand is our destiny. He can liberate us. Try, come. I remember a small story that Swāmī Chidānand told last year. Should I tell you the story, or is it too late? So he is the Lord of our destiny. Mahāprabhujī is an incarnation of Parabrahman. So he is the incarnation of Jagadīś. Jagadīś means Lord of this world. Sarjan means creator. So, he is this. The story—don't forget, I will tell you after. Tell me the story, okay? If you have the Guru's grace, and calm the passions—krodha (anger) and lobha (greed)—all this will not come near to you. You will be protected. But do you have that trust? Guru kī manohar mūrti manme sadā dhāraṇā kare: This beautiful, beautiful form of Gurudev, if you accept it in your inner self—onu překrásnou podobu Gurudeva přijmete do svého já—then why would one be scared or worried about worldly temptations? Satguru kṛpā hi anka vidhadhe, mitavadharhe: Satguru's grace, his blessing, can remove our bad destiny. Jispar kripā kardī guru, unkā hī beda pārhe: On whom Gurudeva's kṛpā, mercy, rests, that person is definitely liberated. Guru Charan dho dho ke pīje to kāl nikaṭ nahī̃ āhī: One who drinks the holy water from washing the Guru's feet, for that one, Kaal (death) will not come in a cruel form. One day we have to go, but not like that. Hirve guru kī jyoti nityaḥ ude ke pragatāvahī: And that poet Uday—his name—says: "Ever, Guru Mahāprabhujī’s light will be present in my heart." That is called realization. Śrī Dīp Nārāyaṇ, Mahāprabhujī, Īśke Avatār, Jagjīva Jīvanake Nāmas, Hote Sadā Bhāva Par, Dīp Nayan Bhagavānakī. So, the story. It was like this: In a forest, there was a very strong grizzly bear, mighty, and every day he used to kill one or two animals. All the animals were unhappy in the forest, and they held a meeting. What to do? Nobody had the power to do anything against him. One animal said the bear had a big list, and in that list all their names were written, specifying which day he would kill whom. A deer stood up and said, "He needs to bathe? I am so quick at running. And there's a bear, a crazy one. Forget it. He can't kill me. You can challenge him." So they said, "Go and challenge." The deer went in front of the grizzly bear and said, "Am I on your list?" "Yes, you are." "I tell you, you can't kill me. You know how quick I run?" And he ran away. The next day, they found the deer dead, eaten by the grizzly bear. Then came a monkey. The monkey also said, "He can't kill me." The same thing happened. Then came a strong bull, and the same thing happened. All were sorry. "Oh my God, we are on his list." There was a small rabbit. The rabbit said, "Do you think I am also on his list?" They said, "Yes, of course. Who are you? From which garden? You are a carrot from his garden." He said, "I tell you, he will not kill me. I will ask if I'm on his list." So the rabbit ran and came near the grizzly bear and said, "Good morning, sir. Am I on your list, sir? Sir, is there any problem if you take out my name?" The grizzly bear opened one eye, looked at the rabbit, and said, "Of course. No problem. Here you are. Enjoy your life." That's it. So that is called negotiation. That is called harmonization. That is called dialogue. That is called being brave inside. You can master everything. Dare to come. That was the story. So today we are a little late. Or, by God, it's late, very long. So I wish you all the best. Tomorrow the program is as usual. We will see. There will be a lecture, and for half an hour we will be cooking. So if you have any questions, ask there. And now we will have prayer. But if someone is in a hurry to go, and little children if they are tired, go to sleep. To all our dear friends, brothers and sisters, those who are with us through the webcast, I wish you all the best. Good night. Blessings of Mahāprabhujī. Om Śāntiḥ, Śāntiḥ, Śāntiḥ.