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Part 1: A Celebration of the Cosmic Dance and a Discourse on Śiva We are waiting for our dear Bhakti Devī now, as she is performing her dance with her students. Welcome, dear Bhakti Devījī, come to the front. Our dear Dr. Radha will read the meaning—what it means, the different kinds of mudrās, different kinds of postures, or how to say what this means. When she is showing this Bharatanatyam, this classical Indian dance, it is a temple dance. It is not the kind of Bollywood dance which we have now in this time. It is really from ancient times, how the devotees showed their devotion to the Lord through dancing. So, dear Bhakti Devī, dear students, please kindly come onto the stage. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... In this sense, the Lord of the universe is also the Lord of the dance, of the whole nature, the elements, the fire, the cosmos, the permanent movement. In the art of Bharatanatyam dancing, it is the dance Tillānā that shows us an expression, a symbol of the cosmic mystery of Śiva. At the same time, it is an exactly calculated vision and specific movement of hands and eyes. In this way, it also symbolizes the main principles of yoga: to attain ānanda, joy, and mokṣa, liberation, through this practice. Next, the dance has the name Ennearamu, and the story is very often that someone writes the dance. Ennearamu tells of a devotee longing for Lord Śiva. "I am longing for you all the time, day and night. I see before me your divine being. I feel your blessings. In other lives, I was not allowed to enter the temple. It is so beautiful, all the fun, Śiva’s setting, the girls’ tears, the cleaning, all sorts of fun, the joy I feel. There is nothing to disturb your spiritual peace. Decorated houses, go down to your holy seat. You have decorated here." Those who have not yet done Abhiṣeka, you can come slowly, slowly. Thank you to our energetic students for your perfect performance at the Bharatanatyam Festival in Vendan. Thank you very much. Our dear Śraddhā, she is giving one flower symbolically. We cannot give as many flowers as we would like to give. So symbolically, this one flower is for all our dear friends who were performing this beautiful dance, Bharatanatyam. We kindly invite our dear bhajan singer to come on the stage, our dear Krishnapurījī. You can also see our Śiva video as well. Now we will start with our video from the Mahāśivapurāṇa, the first part, where we will see how it started, how it is created. It is with English subtitles, so maybe Swāmījī will explain a little bit what it means, and we will see it also in English and in the German language. So we will start very soon with our video, Mahāśivapurāṇa. Meanwhile, many, many new devotees have come and are doing pūjā on the Śiva Liṅga. Many, many take the opportunity to greet Swāmījī personally, to have his darśana, and make praṇām before Swamījī goes on his long, long, deep journey around the whole world via America, India, Australia, and then back to Europe. We are expecting, obviously, there are many people. I think we have here in Vienna now about six to seven hundred people. Many people were waiting for Swamijī to come to have darśana. And now we can please start with the video, Mahāśivapurāṇa, first part. Those who come for darśan, please come quickly because we need time for another program, okay? Don’t make a queue; just come quickly and go. Thank you. As quickly as possible, thank you. No questions, no speaking, no smiling, no sadness, just be happy. Go quickly, please. Two, three, together. Oṁ Namaḥ Śivāya. Bhagavad Gītā, Dev Purīṣa Mahādeva Kī Jai, Dīp Nārāyaṇa Bhagavān, Mādhava Kṛṣṇa Bhagavān, Sanātandharma Kī Jai, Oṃ Śāntiḥ Śāntiḥ. So, thank you. Now we can begin. This is the very beginning episode about the Mahāśivapurāṇa: what and how we understand what Lord, or God, the universal God, Śiva means and Śiva is. This video, or this film, is made by one of the very famous filmmakers, and they have done a great job. It is beautiful. It is worthwhile to have such a video or to buy and see the complete Mahāśivapurāṇa. Then we will understand a lot: what is spirituality, what is bhakti or devotion, what are the negative qualities which destroy ourselves and others, and what are the positive qualities which can liberate ourselves and others. What can one achieve through the blessing of God Śiva? Today is Śivarātri, and I wish you all, dear brothers and sisters, a happy Śivarātri and the blessings of Bhagavān Śiva, Śaṅkar, Dīp Nārāyaṇa Bhagavān. Mahālikī Jai. And people should not come in between, please. Now, okay? Make up, you say quickly, and go because you disturb the film. Or sit down and come after. Devotees, I have created Śiv Mahāpurāṇ Dhāravāhik with the feeling of Śiva Bhakti. My sole purpose in creating it is to spread the feeling of Śiva Bhakti throughout the world. If there is any shortcoming or fault in it, please forgive me. Jai Śiv Śaṅkar. Jai Bholenāth. Mahāpralaya ke paśchāt, sṛṣṭi kī utpatti se pūrṇa sarvatra andhakāra thā, kevala śeṣṭhī sadāśiva kī jyoti. Sadāśiva hī nirakāra nirguṇa brahma hai. Unkī hī kāmanā aura saṅket se sṛṣṭi kā nirmāṇa hotā hai, tathā ant mein sadāśiva kī icchānusār sṛṣṭi mahāpralaya mein līna ho jātī hai. Sṛṣṭi kī racanā se pūḍh, yahī jyot svarūp, Sadāśiva, liṅga kā rūp dhāraṇ karte he. Śiva ke prateek om mein se sarva pratham candra prakaṭ hua, jo Śiva ke mastaka kī śubhā banā. Damru, jo śivnād kā sṛjak, evaṁ nāṭarāja śiv kā pramukh vādya hai. Triśūla, jo sansār kī duṣṭa śaktiyon kā nāśa karne vālā, Śiva kā pramukha astra hai. Viśadhāranād, śivakaṇṭha kī śubha ban kar, viṣa prabhāva kā anta karte hai. Śiva’s aṅgaṁ kī śobhā varhāne vālī akṣa mālā, śarīra tāpa para niyantraṇa kartī hai. Maheśa, tīno śaktiyoṁ kā pradīka, Śiva ke lalāṭa kī śobhā vāna, Śiva ke mastaka para virajita ye asādhāraṇa netra, Śiva kī sandhāraka śaktī kā pradīka hai. Brahmadev, ab tumheṁ sṛṣṭi kī racanā karnī hai. Viśvadeva, Brahmadeva, vara rājita sṛṣṭi kā tumheṁ pālan karnā hai. Ab kī ājñā śirodhārye, Sadāśiva. Sanat, Sanandan, Sanātan, Sanat Kumār, mere mānas putro, mānav sṛṣṭi kī utpatti hetu, maine tumhe prakaṭ kiyā hai. Brahmā was disappointed to see the destruction of his four human sons. He decided to give birth to other human sons with the hope of a new human world. Brahma created the first human son, Marīci, with his mind, with the intention of creating the world. Śrīṣṭi rachaitā Brahmā ne apne hṛday se tejasvī mānas putra Bhṛgu ko utpanna kiyā. Bhṛgu Brahmā ke dūsre mānas putra kehlāye. Yah bhī tapasyā ke liye chale gaye. Aschat Brahmādev ne apne mastak se tīsre mānas putra Aṅgirā ko utpanna kiyā. Sṛṣṭi racanā ke uddeśa se utpanna Aṅgirā bhī tatkāla tapasyā ke lie cale gae. Pitā Brahmā ne vyāna vāyu tvarā apne cauthhe mānas putra Pulaha ko utpanna kiyā. Pulaha ne bhī tapo mārga kī or prayāṇa kiyā. Pulastya ne bhī tap kā mārg apnāyā. Sṛṣṭi rachayitā Brahmā ne samān vāyu, arthāt mukh se, apne chhaṭhe mānas putra Vasiṣṭha ko utpann kiyā. Vasiṣṭha ṛṣi ne bhī apane agrajon kā anusaraṇ kiyā. Brahmādev ne apane dono kānoṁ se apane sātvē mānas putra Atri ko utpann kiyā. Ṛṣi kā māl bhī tapasyā kī or unmukh thā. Sṛṣṭi kāmanā se vyakta hote dekhkar Brahmādev punaḥ chintit hue. Asamanjas me the ke manas putro me ab gine utpann karein jo unkā kārī siddha kar sakein. Chintan karne par unhe bhakti bhāvanā ke agradūth Nārad, tathā Prajā Pālak Kā Kartavya Vibhāg Karne Vāle Dakṣa Prajāpati Ko Utpann Karne Kī Preraṇā Milī. Putra Dakṣa, tum Prajāpati kī bhāvanā se prajā kā pālan karoge. Jo ājñā Parampitā, Puṣpa Dhanuṣā Kāmadeva jī naranārī ke viṣa saundary kā ākarṣaṇa utpanna karke sṛṣṭi sṛjan kī prerṇā jagāoge. Jo Āgyā Parampitā Oṁ Śivāya. Oṁ Namaḥ Kūṭī Svarūp Sadāśiv, āpkī āgyā kā pālan karte hue mainne sṛṣṭi kī rājnā tathā manas kūṭroṁ kī utpatti kī, parantu sṛṣṭi kā rājnakār baṅkar bhī, main apne lakṣ me saphala nahīṁ ho pā rahā hāṁ. Kṛpā kījīye, parameśvara, merā mānuratha pūraṇa ho, sadāśiva. Āpka ye rūpa dekhkar maiṁ āścarya cakit ho jyotī svarūpa, mujhe sadāśiva meṁ śiva tathā śakti kā yahī ardhanārīśvara rūpa antar netra hai. The combined sattva of Prakṛti and Puruṣa is called Ardhanārīśvara Śiva. Without knowing the distinction between Prakṛti and Puruṣa, you cannot succeed in your purpose. Vahe Līlāyen Karne Kī Liye Hī To Humne Āpko Sṛṣṭi Racanā Tathā Viśvadev Ko Sṛṣṭi Pālan Kā Ādeśh Diyā Hai Brahmadev. Prathast, Brahmadev, hum Rudra avatāra dhāraṇa karke Kailāśa par prakaṭ huṅke. Therefore, since we wish to present to the world the ideal of an intense ascetic and a great yogī, such a yogī, with the feeling of renunciation, applying sacred ash all over the body, wearing a tiger skin to give the world the message of detachment, and assuming the form of the primordial deity, is revered. Kailāś par rehkar, śītal vāta vāraṇ me, avichal yog samādhi lagāe, mātā śakti, āp apanī līlā kab praṇām kareṅgī? Manuṣya mātrā kī samakṣa, nārī kā ādarśa prastuta karne ke lie, śakti kā nārī rūpa me avatāra lenā āvaśyaka hai. To become the gentle companion of Śiva’s Rudra form, I will assume the female incarnation. Kab, kahūn, yeh bhī batāne kī kṛpā kījīye, Mā. Brahmadev, āpke mano kāmanā pūrṇa karne ke liye, mein Śiva kī ājñā lekar, āpke mānas putra, Dakṣa Prajāpati kī kanyā ke rūpa mein janam lungī. Main dhanya hūṁ, mātā. Viśvame, prakṛti tathā puruṣ ke darśan karne ke pāścāt, brahmādev prerit hue, prajotpatti kārak, nar tathā nārī kī upatti hetu, taba unhoṁ ne pratham nār manu aura pratham nārī śatarūpā ko utpann kiyā. Vatsa manu, is sṛṣṭi meṁ tum pratham puruṣ. Ho, kise manā utpatti kā main adhikār detā ho. Jo āgyā? Praṇām Dev. Now we will have a short address from Sat Vidyā. God gave us many celebrations and festivals so that we can have spiritual development and receive Guru Kṛpā. I would like to tell you one story from one Śivarātri. We once celebrated Śivarātri, and there were also our Indian brothers and sisters. And we don’t know about Indian culture. We don’t know much, or as much as we should know, and of course we don’t know many things, and we don’t do them correctly. And two of our Indian sisters could not take it any longer. It was not very comfortable for them when they saw somebody take the bowl of milk with the left hand, or if they did not hold the thing with both hands. So they were telling us off a little bit. I had to laugh a little bit. Because a while before, I had a very nice experience. It was a very nice experience with the presence of Śiva. It was a time of great grace. I felt great love and a great desire to give. It was something like she said, "What would you like, and what else would you like?" And it was going on like this, and he still wanted to give. I said that it’s true that we don’t know how to do these celebration things properly, but if we do it with our hearts, with bhakti, and we know at least a little bit what we do, then the success will come. We had this morning also a presence from Lord Śiva. We had a very, very nice snow blanket over our hyena, and once Swamiji said the snowing means Lord Śiva, who is sitting on Mount Kailāśa, we saw he is shaking his hair and the snow is falling down. And this experience we had this morning, it was like a blessing for us from Śrī Devpurījī, Mahādev, and it was very, very nice to see because still you have minus degrees, otherwise there would not be snow, and next week also we are expecting very, very cold climate. This is a spiritual lecture about Yoga in the Indian tradition. Eleven times we will chant Oṁ Namaḥ Śivāya, eleven times. And you may wish something positive, blessings, that universal divine light, Śiva Jyoti, and the cosmic resonance, Oṃkāra Bindu Sayuktam Nityadayanti Yogina, Kāmaṃ Mokṣaṃ Caiva, Oṃ Kārayiṇām Oṁ Namaḥ. May merciful Lord Śiva bless all of us with Śakti, with Bhakti, with jñāna, with good health, with love, compassion in the heart, and salvation. Paramparā and Satguru Dev Swāmī Madhavānandajī. Good evening, dear brothers and sisters, bhaktas, aspirants, practitioners here and around the world, those who are with us now through our webcast. It was a great opportunity for all of us that, for the last two days, we have been celebrating the first Spiritual Day, or the universal festival of Śivarātri, which means glory to Śiva. Now, through this video, we came to know, yes, Śiva is the creator of the entire universe. Not only our planet, but we see nine planets; not only our earth, but millions of different solar systems. Shiva means consciousness, Shiva means liberation, Shiva means beauty, the truth, Satyam Śivam Sundaram. In Shiva’s consciousness, no negative energy exists. He has a very equal vision, which means mercy for all. And that’s why both Devas and Rākṣasas or Asuras, they all come to Śiva and seek his blessing. When they come to Shiva, their buddhi, their intellect, their heart, their visions, their ambitions suddenly purify. It merges into the Śiva mind. Like when the sun rises, automatically the darkness merges into the light. The darkness has no power because the sun is billions of times brighter than the darkness. Once Mahātma Gāndhījī said, "We hate the sin, but not the sinner." And so was the consciousness of Śiva. When the Asuras came, he blessed them also. When the devas come, they bless them also. And it is that Śiva consciousness, Śiva Śakti, which balances between the two, negative and positive. Shiva sees both sides of the world, but it is hard for us, for the worldly humans with limited experiences, with limited knowledge. And therefore, we project doubts, we project conflicts, and due to this, our ambition, our ego, our conflict, our doubts, the inner pollution begins to create, and that inner pollution is negative energy. Shiva did not say this is a Hindu religion, this is a Christian religion, this is that one; this all came after. But they are good. It is not that any religion which we follow in this world is a Guru Vakya. It means those great saints, or messengers, or prophets, who came and gave the message of God. We adore their messages, their Vākyas, not who was there, how they were, or from where they were. Because Vasudeva Kuṭumbakam, the entire world is one family of that Supreme Śiva. We are Śiva’s family. So, when the negative energy awakes, the best way is to purify again with Oṁ Namaḥ Śivāya. Panchākṣara Mantra, five letters. Akṣara means not only alphabet. Akshay, you know it was Akshay Jāl. When Lord Śiva tells Viṣṇu, "Viṣṇu, your duty is to go and make tapasyā," out of his tapasyā this gel came, water came, Akṣaya Jala. Akshay means everlasting, jiskā kṣaya nahīṁ hotā hai. Kṣay means distraught or not permanent. Akṣay means the permanent. Therefore, it is called Akṣar Brahma, Nād Brahma, Akṣar Brahma, Akṣay Jal Brahma, and An Brahma. An Brahma means, An means the corns, the food, the seeds from the grass, which we break and make. Corn is a grass, wheat is a grass, barley is a grass. So Akṣa Brahmā and An Brahmā and Ana, in that Ana is the seed of the universe, and where the Ana is, there is everything. An Pūrṇe Sada Pūrṇe, because Śaṅkara Prāṇa Valave inside is Śiva’s Prāṇa inside. Part 2: Mahāśivarātri: Satsaṅga, Abhiṣeka, and the Merciful Śiva Therefore, when we ask for bhikṣā or food, we are not eating simply to fill this stomach and this jāṭharāgni; we are eating for jñāna, vairāgya, and siddhārtha. Merciful Lord, through this human body, give us such nourishment that our jñāna—wisdom—develops, and we lead a life of vairāgya, detachment. Do you understand? Vairāgya. And Mahāprabhujī said in his bhajans, “Vairāgya konī hove lāl binā satsaṅg.” Without satsaṅga, detachment does not arise, dear one. Satsaṅga is the place of vairāgya and knowledge. Kuṣaṅga is the place of suffering and negative things—jealousy, doubt. Therefore, a holy saint said: “Duṣṭāra durjana dūra rākho jo, duṣṭāra dūra rākho jo. Śrī Dīpa Dayāla lejo, Prabhu Dīpa Dayāla.” Rājasura, O Lord, kuṣaṅga se Prabhu moye bachāvo—please protect me from kuṣaṅga, duṣṭa, durjana, all these negative qualities and people; please keep them away from me. Therefore, satsaṅga is the way to the Lord, to God, to the universe. And so the celebration of Mahāśivarātri these two days was very divine. Many, many bhaktas came—thousands—from yesterday at four o’clock until now, circulating, coming and going, and performing abhiṣeka. Abhiṣeka means pūjā, and you see Śiva manifested in so many forms. Here, so many forms of Śivajī are manifest. This is a Śiva temple, a Śiva family. And it was a good idea that you brought from your home the Śiva liṅgam, the Śiva mandir, and placed it here. That means all this pūjā, all this abhiṣeka—now you have this divine Śivajī in your home who has received abhiṣeka. What does abhiṣeka mean? Abhiṣeka means when there is only stone, it is stone. When there is a dead body, it is only a dead body. But when there is life inside, it is living. So when abhiṣeka is done, that stone is no longer stone. Do not think it is a stone. There is life inside. There is a Śiva consciousness inside. And when you take it home, every morning you should perform abhiṣeka. A little water is enough—not much milk or other things. Water is very good. Vienna water is very good, and other water is very good. Water is beautiful; water is life. Jala jahāṁ jagadīśa—where there is water, there is life. That is why on our planet there is water and there is life. Caurāsī lākh jīva yoni—8.4 million different creatures. So with water, in the morning—as you have seen in the video, I was saying—when you wake up, whether early or late, you should say “Oṁ Namaḥ Śivāya.” When you go to sleep, say “Oṁ Namaḥ Śivāya.” Śiva aruṣaṁ japata paśu-pakṣī pyāre śiva aruṣam. A holy saint said, “Even the animals and the birds remember God morning and evening.” When we say “Oṁ Namaḥ Śivāya,” I am sure that our day will be happy, and from us, positive energy will radiate. After making your bathroom ceremony—that is also a ceremony, a self-abhiṣeka—then you come and add a little water with this mantra five times. That is more than enough: Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam Urvārukamiva Bandhanān Mṛtyormukṣīya Māmṛtāt. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam. And then, if you have some flower petals or fruits, place them near your Śivajī. This is the Mahāmṛtyuñjaya Mantra. Its meaning: Mahā means great. There are many different incarnations and forms of the gods, but there is only one God who bears the name Mahādeva. Mahā means great, and that Mahādeva is Śiva. Śiva is the Mahādeva. He is the universal one. Mṛtyu is death. Janam maraṇa—birth and death—follows us all the time, and we are praying for how to come out of the cycle of janam maraṇa. So Mahāmṛtyu—not only that we will die, we know we will die, but how will we die? No one should suffer. Urvāruka is a kind of fruit, what we call kurkumbā. It is like a kurkumbā, like a gurkhan, a nice big one. And when that fruit is ripe, it automatically separates from the plant. The ripe fruit automatically separates. Similarly, O Lord, when my time comes, without suffering, without anything, just let me pass away from this body. And therefore, in the principle of ahiṃsā, it is also said, “Do not pluck unripe fruits, because you cause pain.” There are many kinds of ahiṃsā and hiṃsā: physical hiṃsā, mental hiṃsā, torture—mentally, emotionally, physically, socially, verbally—many, many pains. And that pain means an action that will cause a reaction to come again; that is pain. You will suffer when you cause pain to another creature or another human being. It will come back to us a thousand times. Therefore, Śiva consciousness: Śiva Mahe. Let it all be under Śiva. Leave it on him; he will do it. And Śiva is called Bholenāth. Bholenāth means very innocent. He is very kind, very merciful. He is like a father or mother. When a little child, a naughty child, says, “Come, sorry father, sorry mother,” the father’s and mother’s heart melts. Similarly, whatever we have done, all our mistakes, Śiva can forgive very easily. Jaya: victory, victory over death. Therefore, the Mahāmṛtyuñjaya Mantra. Recite the Mahāmṛtyuñjaya Mantra five times, representing the five elements, and it is said that throughout the day it will protect us from accidents; it will protect us from many negative things. Repeating it five times does not take long. So: Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam, Urvārukamiva Bandhanān Mṛtyormukṣīya Māmṛtāt. Oṃ Tryambakaṃ Yajāmahe. It does not matter if you sing quickly or slowly; Śiva does not mind. And you can sing mentally, or you can sing aloud. The main thing is that you dedicate the time in this consciousness, that you are performing the abhiṣeka. And the water that comes from abhiṣeka, you should pour it over plants or trees. Do not throw it in the toilet. Do not throw it in your washing machine. Take care. You may collect it in a bottle, and then one day you can go and pour it on the trees. And of course, where there is Śiva, there is Gaṇeśajī Bhagavān, Gaṇeśa. Gaṇoṁ ke Īśvara, the Lord of all gaṇas. You know, during the Śiva pūjā and āratī, there were many, many in orange cloth praying. On one side, Brahmā and Viṣṇu were praying. They are Śivajī ke gaṇa, Śivajī’s messengers, Śivajī’s army—whatever you call all his bhaktas. And the God of all that is Gaṇeśajī, Gaṇa Īśvara, Gaṇapati, the Lord of all gaṇas, Vighneśvara, who can remove all the kleśas and all the vighnas. Therefore, Śiva and Gaṇeśajī. Of course, there is also Kārttikeya. He is like a warrior. If with humbleness things do not go forward, then Kārttikeya comes. So he protects from all negative energies. And the Divine, Merciful Mother, Śakti, Pārvatī, Gaurī. Gaurī Śaṅkara—you had darśana of Gaurī Śaṅkara today. Half is Gaurī and half is Śaṅkara. Gaurī Śaṅkara, Ardhaṅginī—she is the Śakti, the half part of the man. Within us, the same principles exist; both principles exist within us. Kṛpā, mercy, is Gaurī—blessing; wisdom is Śiva. So some have called it the Śiva Parivāra, the Śiva family. Then, of course, you must have Nandījī. Nandī is very important. And between Śiva and Nandī, there is what we call a turtle, silk rota. That, too, belongs to Śivajī. And near Śivajī there is also Nāgarāja, Nāgadevatā, the snake. So this is all beauty and all his companions—a beautiful imagination, a beautiful picture. We pray that he forgives our sins, that he forgives our mistakes. May he bless us and liberate us from this. Śiva needs a pure heart. It does not matter what you do, but you must have a pure heart for him. The hunter went to hunt animals, and for many years he hunted and killed animals. But one night, for his own selfishness, he was sitting on a tree. While climbing, he had a water bottle, and the water fell down onto a small, old Śivajī placed there for worship. And Śivajī thought that he was performing abhiṣeka at midnight. The hunter was waiting and could not sleep, so just to remain awake, he was plucking leaves and throwing them down. They were bilvapatra, the leaves of the bilva tree. And Śivajī thought he was doing abhiṣeka, and he appeared. So even such a person, Śiva can give darśana and liberate. One day, there was a young boy of twelve or thirteen who went into a Śiva temple to steal something. There was nothing, but on the Śiva liṅgam was hanging a kalaśa, a jaladhārī—this is the jar from which water constantly drips onto Śiva’s head. He wanted to steal it and take it away, but he could not reach. Outside, there was a lot of mud in the street, and his feet were muddy. He looked here and there; there was no chair, nothing. How to get it? So he climbed onto the Śiva liṅgam. And Śivajī was so happy that he said, “You see, at least he is making tilak for me with the dust from his feet.” And he had nothing, so he dedicated himself completely to me. And Śiva came and blessed him: “My child, bless you.” I said, “Please forgive.” He said, “No, no, my child. You know, some people only place flowers on me, but you put yourself completely on me.” You see, that is dedication, and that is understanding the merciful Śiva. So dear bhaktas, I pray from my heart for forgiveness, for his blessing, bhakti, śakti, and jñāna. And may Divine Mother Pārvatī, or Śakti, remain forever in our hearts as mercy. May whatever we do, we do with love, with harmony, and with blessings. You came from a far distance, and you have to travel again by car, a long way. Many of you were already coming in the morning, at noon. Many of you are sitting constantly here on the hard floor. In India, we used to say, “Gurujī, bhakti karte ho?” And the Gurujī would answer, “Betā, kyā jāntī hai? Gurujī, you are doing sādhanā.” He said, “My son, my body knows what sādhanās mean.” We have to do sādhanā. You have to sit for long hours, you know. Sometimes people massage my feet and ask, “Swamiji, why is it blue? Everything?” I say, well, maybe a circulation problem. But this is how long sitting in meditation—sādhanā, tapasyā—is not easy. And so it is with sitting meditation. Clean your consciousness, clean your heart, and remember God. So I wish you all the best. And to all those bhaktas with us through the webcast, I also send the blessings of Sadāśiva, Devpurījī, Mahādeva, and prayers for you, his blessings. I wish you all a good journey, and also to our dear children. Now, children can come and get a chocolate. Until then, we will chant the abhiṣeka mantra. Okay? So children can come, and you, Mangalpuri, give each child one chocolate, okay? They will come—small children, if they want. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam, Urvārukamiva Bandhanān Mṛtyormukṣīya Māmṛtāt. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam, Urvārukamiva Bandhanān Mṛtyormukṣīya Māmṛtāt. Oṃ Tryambakam. And please, someone come and give prasāda. Oṁ Tryambakaṁ yajāmahe sugandhiṁ puṣṭi-vardhanam, urvārukam-iva bandhanān mṛtyor mukṣīya māmṛtāt. Oṁ Tryambakaṁ yajāmahe sugandhiṁ puṣṭi-vardhanam, urvārukam-iva bandhanān mṛtyor mukṣīya māmṛtāt.... Ūrvarūkāmīya Vandana Om Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam Ūrvarūkāmīya Vandana Om Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam Ūrvarūkāmīya Vandana Om Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam Om Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam Ūrvarūkāmīya Vandanaāt Mṛtyormukṣīya Māmṛtāt Oṃ tryambakaṃ yajāmahe sugandhiṃ puṣṭi-vardhanam, urvārukam iva bandhanān mṛtyor mukṣīya mā ’mṛtāt. Many people can give it. Eṣo gandhiṃ puṣṭivardhanam urvarū kāmya vandana mṛtyur mokṣir mahā oṃ tryambakaṃ yajāmahe. Eṣo gandhiṃ puṣṭivarvarū Dīp Nārāyaṇa Bhagavānen. There is one fruit. This always comes to the Śiva pūjā. And always, Ashok makes a surprise, and he brought this—his bhīla patra. Aha, then put it: one, one, two, yeah, ah, five, yes. No, these are not bhīla patra, no, no... these are different leaves, but you can place them there, yeah. Bhīla, yeah, yeah, one, one, yeah. In the Rāmāyaṇa, there is a story about Śabarī, a Bhīl woman, who was waiting for God Rāma in the forest. She had these fruits, and first she tasted them; if a fruit was sour, she ate it, and if it was sweet, she kept it for Rāma. Take this one. So today the prasāda comes to Śivajī: carrots, a bowl, different fruits, and so on. I don’t know how it was there. Vegetables in the high Himalayas? There was a lot of snow and ice, but it is his māyā. Eh? Kiskā? Bear. Or in English, the Sanskrit badarī phala. What is it in Tamil? All in the bar. How do I bury it? It is a bear. In September, you gave me this nice... I don’t know, how do you call that in Croatian? So, with this seed, thank you very much. Thank you. What I want to tell you about Gaṇeśa—you know this is a mask, this is some food, and at this moment, you bring it. That’s why I said, “Keep it, keep it, I won’t take it.” It’s very, very beautiful. At home, much love. I give you this much love. And I’m leaving tomorrow with all the best and peace. Take it together. So with this, I would like to thank—or give thanks and blessings to—all the board members of the Shiva Temple. So, is there chocolate or some prasāda that I can give? So, the board members: Saradā, you are a board member. Hari Om. Take it. Finished? Take it together, prasāda. I’m talking, okay? Rāmpurī, thank you. Om Purī, blessings, and Rādhā Jī, thank you. Ashok, Hari Om. And then Śāntī Devī, please come, everybody. I don’t know by heart who is who. Hari Om, and is there someone more? Lelā and Bhakti, quickly, please, together. And then our dear brothers and sisters who work. For webcast, please come, all of you. Techniques—thank you. Because this is for, hey, this is for the ladies in the wardrobe. I have to keep the chocolate. Oh, you want the chocolate? Come, come, come. Okay. How many people are in the wardrobe, ladies? Can you say from my side to them, all the best, and thank you. Okay. Now, besides, there were many volunteers who were always taking care of the Śiva Mandir, decorating and doing this and that. Please come, our karma yogīs. Mangal Purī and Arjun Purī, and all who were there. Please come. I don’t know who all was active. So little. Thank you. Many were helping; I don’t know who was here. Please come, because I don’t know, and Swāmījī didn’t call me. At the reception, on this, at the reception, she said that you want chocolate, but for you, chocolate is not good; this is good. Guru Mukhi, okay? So, if I have forgotten someone, please come, and if not, don’t be sad. Christine, where is Christine? You can give it to her later, okay? This is for Christine. Mahima Jyoti, yes, she was working here in the ashram, okay? This is for Mahima Jyoti, come. All, and Yana also, this is for Mahimā Jyoti, okay? The Yena Holī Chāvā, weekly, Annapūrṇā, something very good. So this is for Pārvatī and Dayā. Wish you a very, very good journey. Please drive carefully and slowly. Especially here, when you go out, everybody tries to go quickly. Yesterday, two accidents happened. So drive carefully. Wish you all the best. And tomorrow, as God wills, I will go on the journey. Around 7 o’clock, I will be at the airport, but please don’t wait. You should go home, but if you still want to wait, then be there at 7 or 7:30. Thank you, and from my side, all the best, and God bless you. Please come again to the next programs: Diwali, Holi, Guru Pūrṇimā, Rakṣā Bandhan, and Śivarātri. Feel free to come. Thank you. And if there is any bad thing I can do for you, let me know. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam, Urvārukamiva Bandhanān Mṛtyormukṣīya Māmṛtāt. Oṃ Śāntiḥ, Śāntiḥ, Śāntiḥ. Gajānanda Bhagavān, Śaṅkara Bhagavān, Alakhpurīṣa Mahādeva, Deveśvara Mahādeva, Dīp Nārāyaṇa Bhagavān, Satguru Svāmī Madhavānandajī Bhagavān, Satya Sanātana Dharma. Har Har Mahādeva.