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It is sweet, and you should understand its meaning. My Satguru came to this world. My Satguru came, and this one word encompasses everything. I will translate the entire bhajan briefly. Good morning to everybody. Are you home? Nice to see you. Today is the most beautiful day. The sun is shining. Winter is ending; spring is coming. This morning’s sunrise was magnificent. It is said that today my sun was rising with billions of rays, with brilliance, and the day begins with such happiness. The dawn was beautiful—a beautiful dawn—and the birds were singing. It seemed the birds were celebrating the day. Then the mighty sun came out. The first ray of the sun was like life in the heart again. That is Amṛta. That is called Amṛtvelā. It is called Brahmamuhūrta or Amṛtvelā. Only the morning time is Amṛtavelā. Those who wake up in this Amṛtavelā receive Amṛta. Those who sleep miss it. To see the sunrise, or to see the dawn—even if there are clouds, it doesn’t matter. Awakening means the entire energy in the body. Each and every cell of the body awakens. Yes, we are swollen by the laziness of sleep. Sleep is sweet. For half an hour, I am still like this. That is laziness. The inner voice wakes us up, but our laziness says, "No, sleep a little more." That is Amṛtavelā; obviously, you miss it. The element of Amṛta, Amṛta tattva, is present in many situations, in many constellations, in many herbs. Many herbs are called Sañjīvanī; they awaken the dead body again. It means they reject the dead cells and awaken new life inside all the sleeping cells of the body. Brahmamuhūrta is the most beautiful time. We call it Brahmamuhūrta. We call it Amṛtavelā, the time of the nectar. In Amṛtavelā, you must listen to the Amṛta Śabda, Amṛta Vākya. That is some nice bhajan, a nice spiritual song, or a lecture, because Amṛta is Vācanāmṛta. Vācana means the words—the words of the wise person, the words of the holy person, the words of your most dear one who loves you. These sweet words are called Amṛta. Amṛta Vācan: Vācan is the word, Amṛta is the nectar. Every word becomes, for your ātmā, for our jīvātmā, like a nectar. That is a very important Jñānamṛta. Through that, you attain permanent immortality within you. You then also produce the Amṛta. That is called knowledge, jñāna. It is not easy to attain jñāna. We have information, but we do not have jñāna. We have commercial life-words, but we do not have harmonious words, because life is a struggle. As they say in business language: "You don’t get what you deserve, but you get what you negotiate." So this world is a world of negotiation. Reality is gone. What you deserve is a different matter, it is said. The pudding is made by someone and taken away and eaten by someone else, you see. So this is Jñānamṛta. We are searching for jñāna. Where there is jñāna, all the āsurī śaktis become active. So this is a struggle between jñāna and ajñāna, where jñāna dispels many different kinds of fear: existential fears, illness fears, death fears, business life fears. Jealousy, anger, doubt, and the ego of ignorance grow like mushrooms because there is no jñāna. When there is jñāna, all is illuminated. The sun rising is jñāna. All is light. We don’t need to pay any taxes. It is then so bright. We don’t have to pay the electric bill. That is jñāna. So when jñāna awakens in you, then you do not have to worry. Then it is as if God takes upon Himself the destiny of the devotees. Devpurījī said, "Gurudev takes upon himself the destiny of the devotees: Vācanāmṛta, Jñānamṛta, Caraṇāmṛta—the holy water, the holy feet water." Viṣa sent lab viṣa Śaraṇāmṛta, Pañcāmṛta—then there are five different kinds of Amṛta mixed together. But Colamba Amṛta at a second ever, and you make the abhiṣeka, abhiṣeka at vixen that punch. Upon churning, there are many, many places of Amṛta. So, come on, Amṛta! But it is said, "Amṛta with the sword, viṣokata." You reject the nectar and drink the poison. What ignorance. That poison is negative companionship, negative society. That can poison you in such a way that very beautiful things can be destroyed. We had a beautiful horse. He was only three years old, or two and a half, very tall and very beautiful. He was very dear, and something, some poisonous bite bit him, and within a few hours or one day he died. After that, we had another beautiful horse, what we call a Black Beauty. It was black and had a blue reflection, very beautiful, and he was also poisoned. So do not think that you are developed enough; no one can make you stupid. Oh yes, negative satsaṅga, negative words can immediately make you stupid. Therefore, protection—for everything, we need protection. The first step of protection is like a baby in the embryo. In the mother’s womb, you know, for nine months, how she is protected. After that, it is born, but still there is protection. After that, going to school, there is also protection. And then you marry, you also need protection. After marriage, you need more protection than anything after that, because you do not know what can happen. Man, I am totally... Wife is ill, husband is ill, child is... I will come, or somebody came. Many of you know. So this day, Amṛtāvelā, the sun, the mighty sunrise—the darkness of ignorance, the sleep of lethargy, disappears. And again, the self awakens into the Self. So morning time is the best time. And when the sun sets, he blesses us. Grandfather, he blesses us, wishes us all the best, and says, "My child, have a little rest. Come to me." And we are in the lap of the grandfather. That is not sleep, then. That is the love of the parents, the love of the friends, the love of the master. You are in the divine lap. I used to say the sleep which takes you into the blue sky, that is Śiva consciousness, and you are like a feather. You do not know if you are flying or you are just somewhere. Charging, recharging the energy, the vitality. There is no other dream than that divine beauty. That is the nature of the Ātmā. That Ātmā is immortal. Yes, we know we are the body now. This body is made out of so many materials, elements, and many-ments. I did not mean anything else than the elements. And this body also does not die. The body does not die. It is like this: elements into the elements. Water into the water, air into the air, earth into the earth, fire into the fire, space into the space. Everything went its own way. You got five guests this evening. And you were taking care of them; you were a good host. And then, after a few hours, they went, and you went to sleep. You said, "Oh God, it was nice, but I am happy now. I can sleep, I can have my meditation, I have my time for me." You are not sad that they went home. It is natural they must go home. All five, you cannot take to bed, unless they are little puppies from your dog. Similarly, these elements merge into the elements. And the soul does not care about your property. The soul does not care about your beautiful car. A very, most beautiful car of the world. I saw it a long time ago. It is called a Yugo. No, that car I am searching for. If somebody will donate it to me, or give it to me, or sell it to me, I will buy it. It has no parking problem. Everything is okay. So, it is very, very good. So, the soul does not care about your money or your material life. It does not even care about bodily attachment. You see, from the top, everything. What is happening? But you do not feel it. You take it as just nothing. That means you are now above Māyā. At the same time, that fear is there. That karmic fear. Now what will happen? After death, there is also life. After birth, there is also life. Life is life; life never dies. But we have to develop that consciousness in this life, as long as we are healthy. Do not think after retirement I will have more time. Yes, after retirement, you will have more time for the doctor. And if you want more time, then you will have more time for the lawyers. It is gone. In Rajasthani we say: Oh my mind, you did not guard your field. That is why the birds have eaten all the crops. Yes, you were running here and there. You were enjoying something different. You did not guard the field of your life—beautiful qualities, beautiful energies. And that is why the birds of negativity and all, they took all your qualities. All your energy lays. That is it. The world is like this: use and throw. Also, we use humans and throw. Yes, yes, this is the condition of the human today. Even in business life, big companies hire young boys and young girls because they have more energy to work. An old person like me, nobody will employ me. They say, "What should we do? He will consume a lot of coffee." So, the rising sun, everyone prizes. But the sunsetting, very few. Without sunset, there is no sunrise, and without sunrise, no sunset. Amṛtavelā, Amṛta. So we have to develop in our consciousness. It is said. Finally, we all creatures, all humans and all creatures, have to merge into Śiva consciousness. Śiva is the first, Swayambhū. And the whole sky is Śiva. Śiva, if you want to see what Śiva is, how He looks, look into the cleanest sky. I see that occurred lightning is that is the egg, that this cleanest sky, and that is the Śiva Liṅgaṃ. So Śiva Liṅgaṃ means that harmless universe. One universe that is not this is stones like that. That is, we try to manifest it in our consciousness. All Satyam Śivam Sundaram. I am Satyam Śivam Sundaram. That is called Dharma. Dharma is our eternal Dharma within us. Our body has the dharma to be born, to grow, and to die. This is the dharma of the body, the dharma of the mind. Saṅkalpa, vikalpa. Make a decision. And then comes the intellect of viveka. Then change the decision. The intellect gives the judgment; viveka gives that kind of clarity: the dharma of the child to the parents, the dharma of the parents to the child, the dharma of our ear to give us clear sound. When there is disharmony, then this ear will give you a different kind of sound. You are meditating and coming. Say, "Oh God, Swamijī, what can I do?" You have, if you have Kapālabhāti, Vastrika, Ujjāyī Prāṇāyāma, Kumbhaka, Śīrṣāsana, all postures bending forward. So circulation begins again, better. And take some kind of medicine which thins your blood. So it opens the blockage. It is very easy to solve this problem, but you have no time for that. You have time to listen to something? Oh God, really like that? Did this happen? And who died? And how did one die? And when did one die? Oh God, how much time we take on it? Gushing up. That takes time for ātmā cintan. That is our Dharma. Dharma Rakṣita Rakṣita. If you protect the Dharma, Dharma will protect you. Dharma dhāriyate dharma. You have to adopt that dharma. You have to accept that dharma. What does that mean? You now have human dharma. You have this body. You have to accept it. It does not matter if your body is a little thicker or thinner, beautiful or not so beautiful. What is the beauty? The Ātmā, the soul. It does not matter if your hair is up or down. That is Dharma. The trees, so protect your Dharma and be content in your Dharma. Accept. If you do not accept, you will be in disharmony. And if you accept, you will come through. So Dharma, protection of the Dharma is happiness, beauty, and joy. Dharma of eyes is to see. If you do not protect your eyes, you will lose your eyesight; then the eyes will not help you to see anything. Dharma of your legs is to walk. Everything is bound to the dharma. Entire function in the brain, everything, entire creatures, this is sanātana dharma. So accept this. Dhāraṇā, dhāraṇā kā, accept it. And protects. Feed that dharma will protect you. Dharma rakṣita rakṣitaḥ. If you protect your dharma, dharma will protect you. If you do not protect your dharma, then dharma will not protect you. You learn driving a car, and your guru, the driving guru, told you what to do, what not to do, where to overtake, where not to overtake. Follow the traffic rules. That is your dharma now. You got a driving license. This license is evidence of your dharma. And now, if you do not follow the traffic rules, you will be punished or finished—you or somebody else. Why? Because you did not follow the dharma. So every step there is a dharma. Humans understand this dharma. Animals also have a dharma, and animals do not cross the border of their dharma. In every aspect, they have their time. Yes, they do certain things only at certain times. And we never are coming. So dharma is that our dharma, a human’s dharma, is now, first dharma is ātmā jñāna, self-realization. Second dharma is ātmā cintan, constantly thinking, "What is ātmā?" Ātmā. And then is protection helping life. The entire world is my one family. Then there will be no fighting. The wars and all this are manipulated for business. Now one supplies the weapons to their enemy, and they kill your soldiers then. You supply the weapons. No religion tells you to kill someone. No religion in this world will tell you to kill others. And you know, mostly people are religious in the world. Then why? Why tap on the wall? All soldiers should throw away the guns and come home. Hurry home. Tell your president, go into the battlefield alone. No war will be. Tell your children, but we are manipulated in such a way. Order is order. What is that order? For killing, no one will do. Anyhow, Ātmā Cintan. Śivo’haṁ Śivo’haṁ... Feel in your heart. Close your eyes. Śivo’ham Śivo’ham... Śivo’haṁ Śivo’haṁ... Let us uplift our consciousness into the blue sky, Śivo’ham, in one is Śivo’ham, Śivo’ham, Vahiyasachitah, Vahiyasachitah, which one? Śivo’ham, Śivo’ham, Śivo’ham. So this kind of thought, chanting, feeling, and becoming aware will make fear disappear. Many people have fear, and many have depression. This will remove the depression. It will awaken you into the universe. It will make you fearless and clear in the light, into the light. Śivo’ham. That is the Śiva which I am. Śiva I am, Vahī Ātmā Saccidānanda Mehu. Sat Cit Ānanda. Sat means the truth. Cit means the consciousness, and Ānanda means the bliss. These three together make that Śiva consciousness. That makes Śiva Śakti. Śiva Śakti means the energy of Śiva, the ability of Śiva. The miracle of Śiva. The creation of Śiva. The cells of Śiva. Śiva said, "Eat this with cells of His body." Test in action, billions, trillions of the stars in the endless universe. Chill, agok, milliard, yet is a village. At the movies are the saddles of Śiva, as... A chivas and moon and Sun and all the planets, an awful what is this? Boy, go! So we are very tiny and invisible, me kichik. Even with that fine telescope, microscope, very hard to find. Yes, there are some mice running and moving. Who are you in that endless universe? Yes, do not say who you are. I am, I am that tiny part, atom of Śiva. And I am immortal, I am unborn, I will not die. Vahīśivāśravarūpa my ātmā, that is called immortal ātmā. Again, feel it. Śiva, Śiva,... Śiva. Yes, we are not individuals. One in all and all in one. It is the water divided in different vessels, the light is in different candles, and the space is in different rooms. But it is one. So many bodies and the soul, but the Ātmā is one. Wish for the whole world, our whole universe. Param means the major, the main. That ātmā of the entire world, all creatures, all vegetation in the entire whole universe, the universal Ātmā. That is Akhil Viśvakājo Paramātmā hai. Unite yourself, connect yourself, feel yourself, identify yourself with this word. Akhil Viśvakājo Paramātmā hai. Unite yourself, unite yourself, and identify yourself with this Ātmā. Yes, Akhil Viśvaka Paramātmā, That Paramatmā of the entire universe, and in everything, that light. Vahe Saccidānanda, I am myself. Because that is the Akhila Viśva Ātmā, because this is the Akhila Viśva Ātmā. How is that one? Who is that? What is the difference? How should we differentiate that? We take this material life; it presents as a reality. We are searching for some fulfillment, some kind of joy, something that we think we will enjoy, that will make us happy, and maybe it will make us unhappy. The joy which you want to enjoy is little joy compared to the suffering of that enjoyment. Therefore, search for some different joy which you can forever enjoy. That is ātmā jñāna, jñāna, nothing else. When that jñāna is there, you are always happy, always happy. And what do you say? So that ātmā, this bhajan is ātmācintan. Morning, when you meditate, put this in your own melody, in such a way beautiful resonance melodies which guide you, one hour meditation or your āsanas. So, how do you differentiate something? Yes, there is. How? You go in the bathroom. And you put your dress on. The stomach is... The thighs are too thick. But can I do more? Falāhārī, falāhārī, falāhārī. No, I will not ask Swamijī. As soon as he will ask, he will say, "Plari," but you should say, "This is not everything. My ātmā is immortal, beautiful, not depending on any joy, because that itself is a joy. The sun itself is a light we utilize, and nobody should fight. It is only my." Sun birds also have rights, trees also have rights, animals have rights, water has rights, earth has rights, humans have rights, so do not be jealous. The sun belongs to all, and we all belong to the sun. That Ātmā is immortal. Jupita samaya, sabhi prāṇiyoṁ ke jupita samaya, amar ātmā he, maraṇa sīl kāya. Amar Ātmā he maraṇ śilakāyā, immortal self but mortal body. The body is doing, ātmā, jīvātmā is spotless, nirañjan, nirākār, nitya, everlasting, without any form, spotless, unbreakable. Who can damage you? Nothing. No one, no one can damage you. It is a stupidity of these material things. This is a platform of this world. Use it and lose it, and go. Dhyātmā, you came here to do something. Continue your journey. Here you are. I go to the Śivo’ham, because this Ātmā is spotless, undestroyable. Bojhāve na pānī, na mṛtyo mitāve. Bojhāve na pānī, jise śastra kāṭe na āg. Bhujhavena pāṇi na mṛtyo, Bhujhavena pāṇi na mṛtyo. Adab, Kṛṣṇa Bhagavān, Satya Sanātana. Jise śāstra kāṭen, agni jalāve. No any weapon can cut. Why? Why? Why not? Because it is formless. In the sky, try to shoot the bullet. Many, many bullets, and then look with the magnified glass. If there is a hole in the sky, there is no hole. So ātmā cannot be destroyed. This is śāstra nyāya. No weapons can cut, nor can fire burn. What should fire burn? Where is there any material? Where is the material? Where is the body? There is ego, there is feeling, there is offending, there is doubt, there is jealousy, there is hate, and you are too late to meditate. How will you get into the cosmic Self? Therefore, a dead body lying there will not blame you for anything. So it is said, "Die and leave." Jīvatahim urdasamreve. In front of the dead body, you can do anything, it does not care. You must be a fakir within yourself. When you run behind the material things, name, fame, this, that, then you will be suffering. Oh God, what will this say? What that will say, of course they will say, because they have mouth and they have something to say, so they can say, but I do not care about this all game. Water cannot destroy also. So this is called Ātmācintan. You remember yesterday I spoke about, and before yesterday, Yoga Brasta. You did many years of your sādhanā. Suddenly, some karmic barrier came. And lost everything. Everything, Mahāprabhujī said. Oh, you are a cool saṅgī. Okay. Yeah, you lost your gaṇa. Why? Because you lost your meditation. I was there at the meditation. Why? Because you lost your bhakti, mate. I was at the market. Subway. You lost everything. It has been done. That is it. It is all right. You could not know now. You are going, you go to different. No, oh my god. Now you have to treat that person nicely. He is infected, so the doctor takes the mask, takes the cotton bud, and makes the infection. This little bit, do not go too near, do not keep distance. Love, love, give treatment. So that is a very bad disease. Sometimes it is incurable, because it goes too deep down into the asurī śakti; then this jīvātmā is suffering. And it goes through the lower chakras, outer yoni, inner yoni. I wish you a very nice appetite. Thank you.