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Good morning to everybody. Many blessings of Sadāśiva Śrī Devpurījī, Devaiśvara Mahādeva. Also, Dīpeśvara Mahādeva, Bhagavān Śrī Dīpna and Mahāprabhujī, and Madheśvara Mahādeva, Holy Gurujī. Today is already the beginning of Mahāśivarātri. The Abhishek Bhaktas in the Shiva temple, or where the Shiva Liṅgam is, are performing the Abhiṣeka. This abhiṣeka means that you please the Lord Śiva Mahādeva and seek the blessing, the peace in the mind, tāṅkī śānti, the peace and harmony in the body. All our indriyas, senses, these are Śiva’s snakes. So may he keep his snakes, or indriyas, in control. They represent the nectar as well as the poison. When you abuse your indriyas, it becomes a poison for you. And if you use them in a natural way for the sake of your peace, your health, and spiritual development, then it is a nectar for you. When you use them in a natural way for your success, for your harmony, then they are for you a nectar. In the entire universe, there exist only two. And this is called consciousness and energy. What we call Śiva and Śakti. Shiva and Shakti do not represent masculine and feminine power. That is misunderstood. The Śakti is the entire space. And Shiva Liṅgam is that consciousness, and that is pure consciousness, which I explained yesterday as Jīva and Shiva, and Shiva and Śakti. Shiva manifests time to time, and in the very beginning, it is Shiva who was the first one who manifested. That’s why he does not have a mother and no father. And also, that śakti, if it is pure śakti, then it is the embodiment of himself. In the dormant or imperfect, in the hidden or completely invisible state of being, that consciousness is spread in the whole, endless universe. Where one tendency awakes, called "eko’haṁ bahusyāmi," I am one and now multiply into many. With that kind of wish, that awakening takes place. That awakening means the resonance. That resonance, within no time, spreads in the whole universe from our jñānendriyas and karmendriyas. So our jñānendriyas are called tvacā, skin. Anything touches our skin, the whole body knows immediately. A tiny, tiny creature, the Australians call sand flies. We cannot see them with our eyes. But when they bite you, then you know the sand fly bites you. And then it stings for a long time. In India, sand flies were introduced by Australian bhaktas. And now in Jardin Ashram, there are a lot of sand flies. Now, I was surprised how it is possible that in Vienna we have sand flies. And Mansa Devi said, "But she does not see any mosquitoes here." Because some of the cloths were stored somewhere in the garden where the sand flies are everywhere. And those sand flies came to Vienna. I hope it will not come soon to the Strieleck. So even such a tiny, tiny creature touches our skin, immediately the whole body knows. It is said, yathā brahmāṇḍe tathā piṇḍe: what is in the universe is in itself. So, awakening in the entire universe is the resonance, the vibration. That’s called Nāda. Nāda, again we can translate as the resonance or the sound. Nādarūpa para-Brahma, the form of the Supreme, that is sound. So in Ānanda, in endless, that divine wish, it’s called Eko Haṁba Huṣyāmi: "I am one, will multiply in many." There awakes the sound Oṁ. AUM. That is called Trinity. Akār, Ukār, Makār. These are three. Akār means the form. Ukar means the resonance, and makar means the Mahā Śiva, consciousness. So that’s called Brahmā, Viṣṇu, and Śiva. In that, three qualities develop. That’s called Sattva, Rajas, and Tamas. So the rajas quality is creation, and the sattva quality is maintaining and harmonizing. Tamas qualities again lead to this tormenting. And in that cosmic sound, the tiny blue light appears. Can you imagine such a beautiful, dark, dark, nascent sky? And suddenly you see the blue light is coming. That is the Śiva consciousness which is awakened. And that’s after many aeons takes the human form. So that sound is the Śiva Liṅgaṃ. It awakens in that vibration, so it has nothing to do with the masculine or the feminine. That is consciousness; it has no attribute. And then the entire creation begins. Shiva blesses, and he creates Vishnu. And therefore, you know, Vishnu’s father or mother, we don’t know. And then Śiva creates Brahmā. Also, we don’t know who is the father and mother of Brahmā. So first it was Brahmā who began to search. Who is my origin? Who is my creator? Who am I? From where do I come? What am I doing here? And where will I go? Sama began with Viṣṇu. Śiva comes, tells Viṣṇu, "I am the origin of you, and Brahmā is also the origin of mine." You, Vishnu, go and make tapas so that the water element awakens. And where the lotus appears, so the lotus is the thousand-petaled Sahasrāra Cakra, Brahma Raṁdhra. From the Mūlādhāra till the Sahasrāra. These are all many, many stations, junctions of the energy. Now Shiva gives the seat to Brahma to take his place on this lotus. Lotus. Water is māyā. Lotus is above that. It’s called vairāgya. It’s called detachment. As long as we have attachment, we will have problems. Those who have attachment, meaning the senses are still troubling that person, and then that attachment will always change the state of your mind and becomes, many times, happy, unhappy, what we call moody; it changes. The mood, because inside it is unbalanced. So above that is the intellect, that is Brahmā, Saraswatī. Saraswatī is the consort of Brahmā, and also she is born through Brahmā. So first she is born through Brahma. It is difficult to define if she is his faithful one or his daughter. This is not again in the material way. Saraswatī is the wisdom. And wisdom is there where the Brahma is. And Brahma is there in our brain, intellect, buddhi. So if someone speaks stupid things, then you think its screws are loose, or it has nothing inside. There is no viveka, so there is no proper intellect. When the proper intellect is there, then the light is there. When the light is there, everything is merged and dissolved into the light. But when it goes down, then you are imbalanced. So this is very important to know, this principle. And above that is Swayambhū, the Śiva. So the creator is Brahmā. He created, in Satya Yuga, seven ṛṣis. Sapta ṛṣi means seven ṛṣis. And you see in the night, dark night, there are seven stars. Some you call like a car or a coach, but that is called Sapta Ṛṣi. So these seven ṛṣis have their place, and in the middle there is Brahmā, and according to Vāstu Śāstra, the center of your house or your flat is the place of Brahmā, and there you should not step. Put some flower pots, some plants, a chair, or a table. But that belongs to that Brahman. If you don’t do this, 100% sure, you will have quarreling with yourself and with your partners, or children, or the neighbors. In many big hotels, in the reception area lobby, what you call the lobby, lobby, and in Hindi, lobby means the greedy, so in the lobby, all are greedy, but you will see in the lobby, in the center, there is some flower vase that is according to Vāstu Śāstrī. And there is a perfect balance in that lobby. So again, the Brahmā is there on our Bindu Chakra. And then it comes to the Brahmarandhra, the door to the Brahman, the Sahasrāra Chakra. So that Shiva Jyoti blew, and so Brahma created seven ṛṣis. All through his indriyas, he creates two through his sound, ears; two, three through his eyes. Two through the eyes, two through the nose, and one through the mouth. So that one which creates through the mouth, that ṛṣi, he then accepted that he would create, become a creation, he would give the children. Six of the ṛṣis went for tapasya. Brahmā asked the ṛṣis to go and live the household life and make the creation. They said, "No, Father, we have no interest." We will be happy to go and have our sādhanā. So the first disappointment in this kṛṣi experienced the Brahmā. So even Brahma had a disappointment from the children. What about you? Who are you? Who are we? We are living in the nest of the cobras. They are restless. If you move this side, this side, oh my God, we are frozen between. So the Mahāmṛtyuñjaya Mantra will release you from these cobras, the Śakti and Śiva. One day, the great Ṛṣi Nārada came to Mount Kailāśa, because Mount Kailāśa is the holy seat of Swayambhū Śiva. That is the kingdom of Shiva. And every king who was the king of the Himalayas was called Shiva. So there are many Śivas. Now you will ask, which Śiva? So there are many, many incarnations. Anyhow, Narada came, and Shiva was somewhere walking through the hills with his faithful. Parvati was sitting there. Narada came and greeted Parvati, the Divine Mother, by saying, "Adoration to you." She said, "Oh Nārada, after a long time, I see you." Narada, when you come, you bring the color here, the sound of the Lord. Śrīman Nārāyaṇa Nārada said, "My Divine Mother is your blessing." I just passed, and I thought I should have darśan of you. But anyhow, I am here, so can I ask you one question? He said yes. Do you know, mother, why Śiva has the big necklace made out of skulls? She said, "This I didn’t think, but you are living with him." You see, he puts in his neck and he puts out, and you know, you never asked. She said it was natural for me, probably. So many things that we do, we think are natural, but they have their significance and meanings. In our culture, before what? Now, let’s say this Eastern European, what we call, or this Slavic culture, maybe Russia, or the entire Soviet Union countries, also the Czech, Slovak, and also Yugoslavia, Romania, Bulgaria, etc. When the guest comes, they welcome the guest at the door with bread and salt. Now we think it is our tradition. But the meaning of this we have in India, too. We said, in that house where you eat salt and bread, so where you eat the salt, in that house you are forever bound as a best friend of that house. Do not be a betrayer, and do not be the enemy of that house. This tradition was a tradition to keep friendship, harmony, peace, and love in the society. And who wouldn’t want to be your friend would refuse it? And when that person who will not take salt and bread at your door. He has no entry in the house. That’s your enemy. That’s it. So many things we take as natural cultural traditions, but what is the reason? What is behind this? So, Mother Pārvatī, can you tell me why Śiva has got this garland of gold? She said, "I don’t know. Then please ask him." Next time when I come, I will ask you, and he went away. Whenever Nārada comes, there is definitely some news there. There must be many movements there. So when Lord Śiva came, the first thing Pārvatī asked was the question, My Lord, why do you have so many skulls? And Shiva smiled. Was Nārada here? She said, "Yes, my Lord, Nārada was here." Okay. What did he say? He asked me a question about this. Shiva said, "Parvati, don’t ask me this question." You will not digest. Lord, who can be in this universe for me? Only you are. To whom can I express my feelings, my thoughts, and my questions? If you don’t answer, if you refuse me, I am lost. There is no one in this universe, only you. Please tell me. Shiva said, "Time will come, I will tell you." Well, every time whenever she saw him, she asked the question. One day, it was a beautiful day. They were sitting between the glaciers, and Pārvatī asked, "God, fulfill my wish." Which wish? Why have you this beautiful necklace of skulls? He said, "My beauty? It’s your skulls." "My skull? Mine is here, my Lord." He said, "Yes, now it’s there. What do you mean?" He said, "You know, there are as many skulls in my neck as the times you, my goddess, were born and died. And you know that my love for you is eternal. So, in memory of you, I hold you in my neck as your darling." Look into it: in which yugas, in which ages, you were there. Sometimes, to tell the truth, you can’t digest. Most difficult to digest is the truth, and most painful is to digest something, not to gush up further. If someone tells you, "Don’t tell anyone," then you are inside; the stones are moving. So Pārvatī became depressed. So, how does the depression begin? So, we are not guilty ones, Pārvatī. Parvati is not guilty, O Shiva. Of course, automatically, they always come to the man. They are guilty. Parvati was depressed, looking down. Shiva asks her, "I told you, my dear, don’t ask me such things. It’s good to know you asked me. I asked you, and you gave me an answer." But my lord, that’s my problem. What? It’s unfair. Why do I die so many times and not you also? She was saying, "It means you want to kill me now." Shiva says, "Does that mean that you want to kill me now?" No, no, Lord, no. Why am I dying? You are the immortal one, only the one who will never die. Never. That one will die who was born. That one will go who came. That one will be destroyed which is made. What is in form, but Nirañjan, Nirañjan, not Alak Nirañjan, Nirañjan? Why did you say Alak Nirañjan? So, spotless, immortal, Śiva, because that’s consciousness, I die, Pārvatī. Lord, why can’t you make me immortal, that I can be ever with you? Shiva said, "I tried many times, but it is what it is." Your weakness, your vṛttis, The cobras are too active sometimes in you. Why don’t you teach me the immortality, the science of immortality? Shiva said, "You will not be able to learn. You will not digest." You will not understand. Even I will give it to you, you will practice only a few days and then you will give up. And you will search for something more, or you will put more questions. Why so complicated? Why not something else? My Lord, you always tell me to do this and that. So, Pārvatī, best is to keep the peace. Yes, I understand you, my Lord, that you don’t want me to be forever as a mortal one. Please, let me be. Shiva said, "OK, Parvati, time will come and we will see. When I tell you the science, no creature should listen." Otherwise, it will be misused, and that is true. Now, everyone opens all signs, all things. Everything is written in books. Everyone makes their experiment, but it is a Guru Vakya. Shiva Vakya. When you step one step or half a step in the wrong direction, you will lose it. At the time in the Mahābhārata, as you know, that story about the great warrior Karṇa, Who was a disciple of Parashurāma, the great Parashurāma. And Parashurāma did not want to teach the science of archery to any warriors. And Karan went there, and he said he is not a warrior. One day at noon, Parashurāmjī wanted to have a rest. And he gave all this vidyā, all the knowledge, to Karan. And there was no pillow or anything. They were walking through the forest. Karan sat in meditation position and said, "My guru deva, please rest your head on my thigh." Varsha Ramjī said, "He said, ’You will not move if I sleep for two hours?’" He said, "Lord, it doesn’t matter what happens, this thigh will not move to disturb your rest." So Parashurāma put his head on the thigh of Karṇa, and Karṇa was sitting in meditation, looking to see if everything was okay. A beast came and began to bite the thigh of the Karana. It was very painful, but it was that thigh where his Gurudev was resting. And he said, "Gurudev, it doesn’t matter what happened, his thigh will not move. Now this beast is biting." Blood is coming. And Parashurāma smelled the blood. He woke up and said, "Oh, blood is coming. Karṇa, why didn’t you change? I didn’t want you to be disturbed." To endure such pain can only be a warrior. Karna, you hid it. I curse you that all the science of the arts and fighting I gave you. On the day when you will need it, it will be powerless. And that was it. Similarly, when that master, that teacher, gives you such a science, a knowledge, a kriyā, a mantra, a ceremony, a blessing, and it is said it is only specially for you, on the day when you will open it, it will become powerless. That’s why I told many, many people who are taking Kriya Yoga, and they promised me very highly, "Gurudeva, whatever happens, I will not change." And where do you see them? They changed. They are sitting somewhere on what they call the Mūlādhāra, the garbage heap. So, keeping the word that makes you perfect, therefore, Pārvatī, no one should listen to that. She said, "But Lord, where is such a place?" He said, "I will search for you." It took him time, and he found a beautiful cave, a beautiful cave, where only Pārvatī and Śiva can be. And it was covered with glaciers. Śiva went with Pārvatī. And Shiva’s loving snakes, he took his nāgu, and there was a lake, and said, "Now you enjoy here in the water." And that’s called Nāg Talāp, the pond of the snakes. And Shiva’s very loving Nandi, he said, "Now you graze here and enjoy." That’s called vṛttal. And Shiva’s most beautiful decoration, ornament in his hair, the half moon. He said to the moon, "Now you go." I give you an immortal place in the many. On the new moon day, they will have your darśan and fulfill their wish. People will fast for having your darśan; they will give up food, no drinking, no eating, and that day will be when... They see the new moon as the day of their joy, so this half moon, the crescent moon, is a symbol of Śiva. So he took his moon and said, "So every new moon we greet." And after looking at the new moon, then you should look at the silver orb in your palms. So you pray like this, and you take it like that. That is Śiva Bhakti, and he went. They have said both Śiva and Pārvatī. The Guru Gītā was written there. The Guru Gītā was spoken to Pārvatī by Lord Śiva to achieve immortality. And then, further, some other kriyās. Śiva said, I will tell you the science of immortality, but one condition, my dear. Yes, Lord, you should not sleep. Till I don’t finish, because I will not repeat again. It will be my instruction, monotone, like in Yoga Nidrā. Your teacher tells you, "Don’t sleep. Relax the whole." Do not sleep. If sleep comes, let it come. And if it goes, let it go. Relax the whole. And that’s it, because at that time, this jīva, this soul in you, is so relaxed and happy, it finds the immensity of happiness and joy, the sukha. Yesterday I spoke about duḥkha and sukha. And therefore, in bhajan, it says, At that time, the soul, when you give the yoga nidrā, that soul finally finds peace. Or when you pray, you begin to gain. Because the soul finds peace and love in that śaraṇa. Elsewhere, you feel the desires and anger and happiness and joy and depressions and many, many things. Otherwise, you experience various emotions: depression, happiness, joy, sadness, fear, all kinds of things. That’s why Bhagavān Śiva, Sadāśiva, said, "Pārvatī, don’t sleep." "Lord, I will not sleep." Why do you always ask me? Don’t sleep, don’t sleep, don’t tell me anymore. I don’t want to learn. Okay, oh my. I don’t want to learn. Śiva said, "Pommali. Slowly, my dear. You know how many skulls are here. I don’t want to have one more." It’s big enough. But to do, Śiva said, I will teach technique. Be conscious, aware, and learn. And response. Yes, yes, ano, ano,... yes, ha, ha. Now Śiva goes to his divine universal body. Like Arjuna asked Krishna, "My Lord, you always say that you are God and this and that, but can you show me your reality?" He said, "You will not be able to see me." You will be frightened. He said, "No, I will not." And Bhagavān Kṛṣṇa shows his universal form. All is within him. Everything. Asuras, rivers, mountains, Dharmarāja, Kāmarāja, everything. Arjuna was frightened. Lord, come to the beautiful form of the human. So Bhagavān Śiva begins to tell the science of immortality. That was the nectar; direct nectar came. From two kinds of nectar, one is the churning of the ocean, and one is the churning of the consciousness. And Parvati was sitting and said, "Aha, yes." Shiva was in divine consciousness, and Parvati began to sleep, but there was, luckily, one creature spending the winter there, and that was a parrot. The parrot was listening carefully to what Shiva said. And the parrot noticed that Divine Mother Pārvatī fell asleep. It will be a great pity. Great, great pity. If the science of immortality, Shiva will not dwell; he will not give. If he will come to know that Pārvatī is sleeping, he will let her sleep and go away, and this technique will be lost. So the parrot came near and said, "Yeah, yeah..." And after a long, long time, Shiva finished. And looked to Pārvatī and said, "My dear, understood? Did you understand?" What? Oh God, you slept. Oh my Lord, sorry, I slept. It was not my mistake. You were talking too long. Again, the mistake is a man could have made a shot. In that minute, the parrot flew down here, and Shiva came to know. He said, "But you were answering me all the time." And the parrot said, "No, no, this was not Pārvatī, it was me." And he flew away. Shiva didn’t want that this immortality science would be given. Human will misuse it. Without Guru Bhakti, Śiva ran behind the parrot to catch it with his triśūla. There is a cave of a great saint, and he was a saint called Ved Vyāsa, who wrote the Vedas. He went for a walk, and the great saint Ved Vyāsa’s wife was waiting for him. She was tired, and she opened her mouth, and the parents thought, "There is no safer place in the universe than the stomach of this wife of the saint." With Vyāsa. Mother’s body, the most safest place, is the mother’s lap. He went in, and Śiva wanted to throw the triśūla, and Vedavyāsa came, "Oh, my Lord, don’t do, don’t do to attack on woman, and especially when she is pregnant. You said, Śiva, that is the biggest sin." When the two armies were fighting. Warriors, and one woman came between; they stopped fighting. That was the respect at that time. But now neither are women like that, nor are there warriors. All are the cowards sitting here, pressing the button, and the bomb falls somewhere. They were going chest to chest, eye to eye. Anyhow, we don’t go that side. Pārvatī lost the signs of immortality. But that parrot didn’t want to come out. He didn’t want to be born. Because he got Brahmajñāna. I don’t want to enter into this world of māyā. I don’t want to enter into this world of suffering: changing, desires, pain. I feel safe in my mother’s body, wife of the Vedavyāsa. She is suffering. Only a mother knows who has had a child after nine months, how hard it is. She is counting every minute for when the baby will come. And Vedavyāsa was so unhappy, he went to Śiva, to Viṣṇu, and to Brahmā. Take him and say, "Parrot, come out." Aham Brahmāsmi. I am supreme. Where should I come? I am there in my universe. He said, "I don’t want to enter into this world of changes, suffering, etc." This law, I don’t want. So Vishnu and Shiva say to Brahma, "Change the law. There will be no māyā." Then they say to Śukadeva, "There will be no effect of the māyā anymore. Come." So he was born. That was a great saint, greater than Ved Vyāsa. And because he is this parrot called Śuka, Sukha, and he became a Śukadeva Muni, who can speak nicely. It is said, Saraswatī is sitting here in the throat, and that one is the incarnation of the Sukhadev Muni. Not sitting and putting the books and reading, and then it was like this, you know. Ladies and gentlemen, It is a most beautiful occasion. That is borrowed knowledge. And when you speak, like that, my Gurudev speaks within me. Sukadeva Muni was born. After five years, Brahmā released his māyā again. He changed the law, and Sukadeva Muni was so disappointed. At the age of five years, he went into the forest. But again, he had to search for the Gurudeva. Without Guru, no mokṣa. He had the knowledge of the Brahmavidyā and everything, but no liberation. So Sukadev goes to seek his Satguru, and that was King Janaka, the father of Sītā. He got then the blessing and knowledge from him. So, my dear, this is not easy to remain as pure, that energy and consciousness. Devpurījī saw me many times through different devotees’ actions. Holy Gurujī saw everything, but he wouldn’t tell. Mahāprabhujī saw everything, but they knew, telling would make you more unhappy. And may you change completely. So, it is one great saint, Āchal Rāmjī, said that you are the king of this body. And senses are your people, and the entire function in the body is your people. And senses are your slaves. Do not become the slave of the slaves. Keep them under your control, under your vision. Otherwise, you will lose it. So now still the Pārvatī is struggling somewhere. And prepare the skull of that to add to the mala of Śiva. Even Śiva would take the body of Satī into the entire universe, but this is a different story. So Shiva is the consciousness, and that is living in you. It is within you, and the Shakti within you. You are only a bag, a gunny bag, of these elements. So today is the chance for you to take a saṅkalpa. I will not sleep, my Lord. My indriyas will not move this side or that side. Please keep your Śeṣanāga observing over me, that no temptations, no negative energy attacks me. So at ease, beautiful. So I wish you a very happy Mahā Śivarātri, and please continue your abhiṣeka. The next program, the lecture, will be in the evening, beginning at 7:30. 7:30 puja. Puja will be going on the whole day. But 7:30 will be some bhajans about Śiva. And I will come and will lecture at 7:30 or 8:00. So, bless you, in the name of Śrī Dev Puruṣa Mahādeva and in the name of all great saints.