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Good evening and blessings to all of you. Welcome to our ashram here. It is a beautiful time, a beautiful ashram. I see on every face how happy you look. And that shows two things: how much we love as one family. So we are very happy to see all of you. Another thing I see is that there is a beautiful smile, a reflection and happiness on your faces that tells me the destruction of the world has not happened. This question was asked of me last time when I was here. It was asked in England, in Australia, New Zealand, even in Brazil and Mexico. Surprisingly, also Indian journalists asked. My answer does not come from me. The answer comes from Gurudeva, Devpurījī. Devpurījī is the creator; he manifests everything, and Brahmā, Viṣṇu, the Ṛṣis—all are His creation. When they ask me a question, I just close my eyes for one second. I look to Mahāprabhujī, and he says, “You believe this?” And I look to Holī Gurujī, he just smiles and says, “Mahesh, you know.” These were always inner answers. Ten to twelve years ago, similar things happened—people put some blackmail, and especially in Spain, they were asking me again and again that question. And our Sādhvī Yamunā, she believed, and she said, “Swāmījī, but it will happen. Definitely it will happen.” But good things, my dear ones, it is not so easy that the world will be gone away. Even if Śiva wants it, it will not be. We are such naughty children that we do not follow them. Śiva said yes, and we said no. What do you think? The creation is in your hands, but the destruction should relax. Yes, there are changes of the time. In reality, there is no time. And that space has no movement. What is moving are the atoms—whether they are called the stars, moon, sun systems. And according to that movement, time has been created by the human mind. So, again, the real changing of the yugas and the changing of some planets on Earth is only possible to tell according to the science of the Vedic call: the yugas, kalpas, vanmantras, etc. Billions and trillions of years, but not that it will be a restriction. So, every kind of predicting by some doubts of the humans has failed in this world. That is why all systems failed, but eternal Sanātana never fails. Bhagavān Kṛṣṇa tells in the Bhagavad Gītā, “Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ.” I live in every entity. “Mamaivāṁśo jīva-loke.” These jīvas, living creatures on this earth—jīva, bhūta, sanātana—all entire entities are my part, my relation, my relative, Sanātana. That is eternal truth, beyond any dogmas of religion, culture, racism, or differences between humans or animals. No gender dualities. It is only one, one in all, all in one—that Ātmā. When we realize the ātmā, then we will smile at our own stupidity. What? I was believing in God, and I was against this one and that one. In reality, I was against myself. It is a reflection. That kind of reflection, Ādi Guru Śaṅkarācārya said, you see a rope or a string as a snake. You see the cell silver, but there is no silver. So, it is the māyā, illusion. Illusion is darkness. So, ātmajñāna is the answer to all our illusions. Therefore, we are born as human beings. Ananta Yātrā, an endless journey. And still, this life is a journey, not a destination. Do not miss it. Today I was driving the car. We came to Brno, wanted to come to the highway towards Olomouc, and this, and Mansadai said, “No, no, the next one.” Next, exit the next one, but it was not that. So we had to go again a long direction, turn back, and come again. Whatever happens in our life is a kind of lesson. And you should see some sense in it. So I said, “Ah, no. If we miss the human life, then we have to make the circle again.” It is a kind of one-way street, a highway. You cannot turn. That is it. So we are all in a one-way street. Often, my Austrian disciples ask me, “Swāmījī, warum gibt es keine Abkürzung?” Why is there no shortcut? I say that will come after. There is a one-day fly, and even only a one-hour fly. They are born and soon die. This is a shortcut—that is our way. But around 8.4 million births, finally we are on the highway, no obstacles, but there is the possibility of losing our path; there are exits. But not for your destination, so exit the māyā. Māyā means ignorance. Māyā means illusion. But you people always understand māyā to mean a woman. I do not know who stupidly put this bug in your mind. And if there are māyās, there are many sitting—they are so beautiful, so good persons. Here is sitting one māyā; she is a very intelligent person. Without her work, her boss is lost. So māyā means ignorance. Māyā means darkness. Māyā means that you miss it. You had no knowledge, so you took the wrong exit. That is māyā. And if you still see like female, male, then most māyā is the man. Though he is a boss, but I will not say any more. So, it is the illusion. The Bhagavān said, “Mamaivāṁśo jīva-loke”—look, I live in every creature. Against whom should I fight? Fighting against someone is fighting against yourself. Jīva, bhūta, sanātana—all are my Self. But at the same time, before that, Kṛṣṇa says, “Every yuga I incarnate, manifest, through my yogamāyā.” So, there are the yugas. Know the reality; I think you should study the Vedas more and look into the system, the time counting of the Yugas. Then you are immortal. Yes. Ano. My God. Můj Bože. That is it. I was thinking, I am a goat, but I am a tiger. You know this story. It may sound bad. Yes, now you know, but you do not want to know. Very soon, you will go to the bathroom and look at your place. Ātmā does not do this. I go in the bathroom and look at you. Who is doing this? Our ignorance, that we are not satisfied as we are. Therefore it is said, “Dīvānā satguru nām kā mastā.” Therefore, happiness and staying above all anxieties is only possible through ātmajñāna. We may talk a lot, but without this ātmajñāna, everything is dogma. Ātmajñāna is that liberation to the Brahmaloka, becoming one with Brahman. Many people who are searching for self-realization in Jñāna again fall into the wrong direction. They missed the exit; they took the wrong exit. So there are some people teaching, “I am only Ātmā. I do not need a master. I do not need this. Now I am human. That is a liberation.” No. We need Gurudeva not only until the end of this life, but until the end of the endless journey into the endless universe, to merge into Oneness. Until then, Guru Kṛpā, Guru Jñāna, Guru Light, and Gurudeva’s love will guide us. That highest principle—there are five principles. One is the energy, the Śakti, which may be called Mother, Energy, Universal Mother—Brahmā, Viṣṇu, Śiva. And above these four is the Guru Tattva. Guru Tattva is declared as the highest Tattva. But Gurudeva will not say, “I am Gurudeva.” On the day when you begin to think that now you are a Gurudeva, your distraction is there, very soon. Now, counting begins again backwards, and falling down is quicker than climbing up. My feeling is, my experience is, you have to become guru-māyī. Guru-mayī means to become one in that guru-principle. No arguments. You should have that saṅkalpa. That light of wisdom of my Gurudeva, as much as I share, is my benefit. There we gain the Guru Tattva. It is that water which will become Gaṅgā water when it enters into the holy Gaṅgā. And the same holy water of the holy Gaṅgā, if we exit on the wrong way to the canalization, it will no longer be Gaṅgā water. Therefore, do not miss it, and know where your exit is. The Gaṅgā was coming from Satyaloka. Brahmā again brought the Gaṅgā. Gaṅgā is the daughter of Brahmā, and then he sent her back to Satyaloka. But due to the prayers of many, many ṛṣis and goddesses, even Viṣṇu, Brahmā had to go again and call her from Brahmaloka: “Gaṅgā, you have to come to this mortal world.” And he gave her time. After that, you can come back. So we hope that day is not so near. On the day when the Gaṅgā will disappear, then the yugas will change. Until then, enjoy Kali Yuga. Okay? Therefore, do not hurry. Mahāprabhujī said very clearly: “Manva dheera.” So, it is advised to always go slowly. A tree grows slowly. The tree which grows more slowly has a long life. A tree takes time to grow. It takes time to achieve that ātmā-jñāna. So our work first is called Guru Mukhī, not Man Mukhī. Guru Mukhī means one who listens to the mantra through the words of Gurudeva. Many think: now I know many mantras, I do not need a guru, I can practice this mantra. There are certain mantras, like prayers. But the Guru Mantra is different, and that Guru Mantra you can get only from that Guru who is in physical form with you and speaks the mantra to you. That is called a Guru Mantra, and that is why it is called Guru Mukhī. And if one will not follow and gives up, then one goes in the wrong direction. So, Guru Mukhī, if one disobeys the Guru Vākyas, then from being Guru Mukhī, one becomes Dukhī. Dukhī means troublesome, facing troubles. Because then one becomes manmukhī. Manmukhī means mind-oriented. So now you are only doing what your mind tells you. That will not lead to our destination. So, what do we mean by becoming guru-māī? To work, to practice, we have to change nothing. But we have to put everything in order and share the light, the wisdom, the message of the Gurudeva, giving it to everyone as prasāda. And in that, we can also make a mistake. It is said: “pag pag par khatra hai”—on every step, there is danger. Do not think that now you have practiced twenty years of strict sādhanā, now you have spirituality and brahmajñāna. You stand up and now think, “I will go and work as a Jīvanmukta,” and you step on a snake, and he will nicely embrace you. This is “pag pag par khatra.” Khatra means dangerous, risky. The Master asks, “Do you want to go on a one-year path or a twelve-year path?” We can come there in one year, or it will take twelve years. So, people like us will say, “Yes, one year.” Then it will cost you one life more. That is it. The path is very, very hard. “Galiyāṁ choṭī,” the streets are narrow. “Rāt andherī,” the dark nights. “Raste meṁ chiknāī,” the slippery way. “Agar se rapte pāo tumhārā, paḍegā uṇḍī khāī”—if you slip there, you will fall into the deep hole. Which one? Other lives: born, die, born, die. Therefore, though the human can achieve everything, it is still not so easy. And the twelve-year way is very comfortable. “Dīvānā satguru nām kā mastā”—no more worry, and we do not hurry. But at the same time, “pag pag par khatra,” on every step there is a danger. What kind of dangers? Which snake can bite us? The snake of the first attachment, and then jealousy, and then hate. The person who had attachment and jealousy, and now has lost and created hate—that is the most poisonous snake. The bite of māyā. When māyā bites you, then you are for a long time in anesthesia, a long time. Māyā bites you, you say, “Oh.” Be careful. Which one? Not outside—our inner feelings. Do not blame anyone. There is a biggest mistake: blame thyself. Even if you are correct, still you are the guilty one. Why? It happened. If I were not here, it would not have happened. So I am guilty that I am here. That is it. So, twelve years is comfortable, but still we have to pray to God, to Gurudeva. Now, Bhakti Gyananda is singing a beautiful bhajana. So, it is said: “Gurudev, please do not notice my mistakes. Forgive my mistakes, Prabhujī. ‘Mere avaguṇa cita na dharo.’ O Lord, please do not look upon my mistakes. ‘Sama-dṛṣṭi hai nāma tyāharo’—You are the Equal Vision One. ‘Chāhe to pār karo’—If you wish, my lord, you can let me cross the ocean of this ignorance. ‘Māyā Dīp Nar Bhagavān Kī, Prabhujī, Prabhujī.’ Prabhujī, ‘mere avaguṇa citana dhāro.’ Lord, please do not take into consideration my mistakes.” This means that a sādhaka, a practitioner, is always aware not to make a mistake. A pilot who is taking off in a big jumbo jet, with hundreds of people inside, constantly tells himself, “I should not make any mistake.” And how safe, sometimes landing in such a way that you can hardly even feel it has landed. The pilot will not just say, “Okay, for one hour I can just have a little sleep, let it fly.” So do not say, “One day I do not practice my mālā in kriyā, it does not matter.” It does matter a lot. So the way is long, the night is dark, the waves are high, and the boat is in the middle of the ocean. And lightning in the dark clouds. “O Mother, O Divine Mother, how far is the shore? Moi dur nagriyā jānā, I have to go to a far distance. Mother, let me know, where is my peaceful shore? Where is the peaceful beach?” And the peaceful beach is when we meditate. Now, the counting of the time—is that what is accurate? That is the yugas, the Vedic counting. It is clearly described when the sun was manifested and when this sun will finish. Out of that counting also comes the mathematical counting, the astrology. And that astrology and astronomy are all according to the Vedic science. Therefore, do not worry. Every day is a new day. And every day something is happening. Definitely, there was a little earthquake today. Definitely, some husband was fighting with his wife. And definitely someone died. You see, on the 21st of December it happened. Every second, something is happening in the body. So, thanks to Mahāprabhujī, thanks to God, that we have not experienced the world going down. So do not divide yourself, do not divide your feelings, and do not pray only for something that you want to get. What you will get, it will go. What you have today—it was someone’s yesterday, and it was given to you. Now today is yours, but tomorrow will be someone else’s. Oh Arjuna, why are you crying? Do not divide yourself into thousands of pieces. You do not trust? You do not trust? A little bit of māyā, ignorance, and you are just dividing. Seva, you took the saṅkalpa of seva, and now what are you doing? But still it is said: “Terī satguru rākhe lāj, cintā mat karnā.” And therefore, there are always some tests. God wants to know how much we have trust in Him, in many different ways. We never know what the purpose of these things that we got is—maybe some troubles or happiness, it is hard to know. So we will continue tomorrow. So this was one thing. And second, what I told you in the beginning, there is also something good today to know. It is said that today is the longest night and the shortest day. So, what does the longest night mean? Ignorance. And what to do in ignorance? Satsaṅg. So every evening there is a satsaṅg. And because when it is a long day, then we are going somewhere on the beach and swimming and walking and running and this and that, we have little time for satsaṅg. So even day is like waves. You see on the aeroplane the map from the far distance of this globe—there is exactly like a Śiva Liṅga. Going waves like this, it is dark. Going like this, it is light. So one time it is light, and then it is dark, and then it is night. These are the waves, and we are in between. So tonight is the longest night, and tomorrow is the shortest day. We will have nice programs tomorrow too, very short. So everyone should attend the program. And I hope that you have received—or got—some kind of accommodation. I think we have to make a big hotel here. There are very few hotels where one thousand or two thousand people can be accommodated. But then we have to be permanent here. Otherwise, all the time, they have two thousand people, and then the whole year is empty; that person goes bankrupt. So, we wish you all the best, and now, still, there are so many bhaktas who have to come to give prasāda and greetings, but first we will have a prayer.