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Bhūr bhuvaḥ svaḥ tat savitur vareṇyaṃ bhargo devasya dhīmahi dhiyo yo naḥ pracodayāt. Namaḥ Śivāya, Namaḥ Śivāya... Viśvar Mahādev, Dīp Nārāyaṇ Bhagavān, Devādidev, Dev Puruṣa Bhagavān, Satguru Svāmī Mādhavaṁ, Savarṣi Muni Mahātmā. Blessings to all of us from our Gurudevs. Welcome to all of you, and to me too. Happy to be here. Today was a beautiful day, as usual. Every day is a beautiful day. But there was something very beautiful. The juniors were doing their best in their performances about āsanas and the drama about the Rāmāyaṇa, in a very simple way, but very effective. What I liked most was that they were very disciplined. For that, we have to thank our dear Sītā from Pracharchov. We are again on our beautiful path, where we will cross and go through beautiful gardens with very beautiful flowers, lakes, and many other creatures. It is unbelievable. These can steal our heart, our concentration, our attention, but still we are walking through that beauty of the Divine. You walk like the king or the owner of that park; you are the owner of that park. It is said you are the king of the city of your body. Can you imagine? Your inner world is full of beauty, beautifully designed. There are many metros, parks—this is your city. That is your world. The merciful Lord gave it to you without asking for anything. Who can give us such a beautiful kingdom without asking even one Czech crown? He said to your Jīvātmā, "You are the king of this city, to Kāya Nāgarika Rāja, you are the king of this city." And our Jīvātmā said, "You are the king of this city." Your mind and your senses are the inhabitants of this city. Don’t be a slave to them. Love them. Take care of them, but don’t be a slave to them. As soon as you become a slave, they will destroy you. What does that destruction mean? Different diseases, because of our different way of living, our weakness in many things. And they will lead you to the Narakaloka. Finally, they will lead you to the Narakaloka. Je nagarīhe ṭhagāṅkī. You should know, in this city, the city of the cheaters. Oh my God, then why do you put us here, my dear God? God said, "It’s a training for you." Búřek, to je takový tréning pro tebe. A trial. Smile. This city is the city of the cheaters and will cheat you with a lot of kinds of drugs. Don’t leave this city cheated. Don’t let it cheat you. When you are cheated, you have nothing; you go empty-handed. In Nagrī, there is a thagākhī. Thagthī is a dumb-pillākhī. But Jñāna said, "Thagakhi." Therefore, it is a beautiful garden. You are walking now through wherever you look. Within you is beauty. O God, beautiful. O God, beautiful. In the body and the mind, in the intellect and in the vivekā. In the citta, in the consciousness, in the chakras, and in the heart. Oh God, beautiful. So wherever you look within, your body is beautiful. And when you look out, it’s also beautiful. In the mountains and the forest, the meadow and desert, rivers and lakes, ocean and sky, all are full of beauty. Nothing is ugly. Only ugliness that is within you will come as ugly thoughts. Behind this beauty, the cheetahs are hidden. Yes, the cheaters, they are inner cheaters, inner makeup. And with this makeup, that beauty will cheat you. Then, after, you will see the reality. Like in the theater you saw where children played. So let’s walk through carefully. Now, our manas, buddhi, citta, ahaṁkāra—we are on that path, and these four are occupied by the three qualities. I explained to you the last three, four days, the mud and which shape impurity and disturbances there are. The disturbances: sometimes we create our own self on our path, a heavy rock. Many of us create a heavy rock we can’t remove from our path. And that rock is of fixed thoughts, fixed ideas. There was one man walking through a residential area at midnight and screaming loudly. People couldn’t sleep. So someone telephoned the police, and the police came. The police said, "Sir, what are you doing here? Please don’t make noise. Why do you make noise? What are you doing here?" He said, "I’m hunting away all the wild elephants from here." The police said, "But I don’t see any elephants." "Yes, you can’t see because I hunted them away." That’s it. So we create certain problems, distress, inner conflicts. Now comes the Āvaraṇa. Generally, or literally, the meaning of "Āvaraṇa" is a curtain, a cover. You remember this morning I spoke about one egg and the baby inside. As long as the baby is in the egg, we don’t see it, because the shell of the egg is our egg. Nowadays, there’s a call for sonography. The doctor finds out if the boy or the girl is in the stomach. But in past times, we only knew after the birth whether it was a boy or a girl. Before that, it was covered by that curtain, Āvaraṇa. When you have what they call a gray star on the eyes, you can’t see. That is the Āvaraṇa. Above us in the rooms, what is there, we don’t see because there is a ceiling, a thick Āvaraṇa. So that is an āvaraṇa of ignorance. A physical curtain we can open and see through the window. But how to remove now the āvaraṇa of the ignorance? There is only one way to learn. Vidyā leads to knowledge. Vidyā. As long as you are learning vidyā, studying, you are in the learning process. That is what we call a school, and we call it in India, in Hindi, Vidyālaya. This is a school where you learn Vidyā. Or it’s called Pāṭhaśālā, where you study chapter by chapter. So Brahma Vidyā learning means we are in the learning process. And the fruits of that Vidyā become Jñāna. In India, they sometimes write on the door of the entrance of the school, on the left side and right side: Dhyānārtha praveśaḥ. For knowledge, entry in the school. Sevārtha prasthāna, and for seva, departure. So you are going to school to study and get that knowledge. And what will you do with this knowledge? You go and serve God’s creation. Not only humanitarian, but also veterinarian. Not only human rights, but also the rights of the animals, birds, forests, and mountains. As long as we don’t have jñāna, from our learning we get greed and begin to make arguments. If you ask someone, "What are you studying?" The person will say, "I’m studying economics." What will you do with it? "We’ll find a way to earn money." You need some director. You need some organizer, manager for what? To manage, to direct how to get more money through this kind of feeling in the world. The people, so-called learned people, through their talents, the manufacturing began. Over-need was only for one. But they manufactured hundreds, and the price fell down. They began to sell cheaper; they reduced the qualities, so it has no good duration or is not long-lasting. They begin to create something. Their long-lasting is only bounded by some minutes. Long-lasting only some minutes. Plastic glass, drink the water and throw away. Use and throw, so they said, "Good idea." In this office, how many people are working? 100. How many times do they drink water? Minimum 10 times. A thousand glasses in one day, so let’s manufacture millions. Use and throw. Result? One said in one conference I was there, and he said, "Use and throw, but where?" On the same earth. It became a problem, pollution. By whom? Those learned people, those experts, who learn engineering and finance and so on. This jñāna, this knowledge, is not perfect. It is connected with ignorance because they are harming the earth. Now, everyone begins to make the glasses. Every company. One company produces five million glasses; another produces ten million. Some five million, some two million. Now the consumers are less in the city, but the manufacturing, the production, was overflowing. Now you spend the money you produced, but you didn’t find so many customers. No question, no doubt, that we are going through this economical crisis because it’s too much manufactured. And lost the qualities. In the last century, people were saying proudly, "Oh, made in Germany, made in Japan." Now, nobody says anything. All are silent because quality is suffering. So for quality, there is no compromise. Similarly, for jñāna, what you learn in your school, in yoga class—this is also school—will be on that day completed when you will call, "I go for seva." As long as you don’t have Jñāna, you have so many vṛttis, so many questions: "Why not this? Why not this? Why you didn’t tell that? Why this?" All the time, why, why, why. There is no why. Someone doesn’t like it, you are saying, "Why, why, why?" Then you get a beautiful answer. You say, "Why, why, why?" And others say, "Bye, bye, bye." Because that was not jñāna. So the āvaraṇa of the ignorance, the curtain of the ignorance. There are many, many layers over our consciousness from many, many lives. So one saint said, many, many lives you will wash your mind. But there are certain spots you can’t remove; there you need a special spot remover. Yes, so it is said: the rock of the Jñāna, the soap of the Vairāgya, and the beating of the Viveka and water of the Bhakti, the love. You can remove these spots, that śīla, jñānakī śīla. Śīla means rock. Śīla znamená skálu. Vairāgya kā sābun, the sābun of the vairāgya, sābun is the soap, mídlo, mídlo. Vairāgya and bhakti rūpī jal, the devotion, the water of the devotion, a voda oddanosti. Then you can remove these spots, tak, tak můžete odstraniti ty skvrny. And anek janmadhā, you have to wash many, many years. So let go with you bhakti, tyāga, virāga, and jñāna. So the āvaraṇa is a blindness. Āvaraṇa is a darkness. Āvaraṇa is an obstacle, and this āvaraṇa is very hard to remove. Many of you know, almost in every country, it happens in certain seasons: you are driving on a beautiful road, on a beautiful highway, and suddenly the fog appears. Hardly you can see. 5 to 10 meters this year, we experienced, many of us who were in Kumbh Melā, the police were running in front of my car to move the people because the fog was so strong, and people who were walking couldn’t see who was the next, the third one in front of you. And after the bath, suddenly there was no fog. This is called the āvaraṇa. So jñānī kī bātī, the light of the knowledge, removes the fog of the āvaraṇa. So, Manabuddhi Chittahaṁkāra is involved in these three qualities, or these three things, not good quality, bad quality, and that’s called the Mālavikṣepa Āvaraṇa. Unless we remove this, our development will not be like that. We will learn, but we will be the manufacturers. That kind of manufacturer will not be good for you, not good for anybody, and not good for our Earth. God has given us that, which is called the ātmā, immortal. The ātmā is immortal. That is God-made, or part of God. But there is something immortal, man-made. That’s also immortal, and that’s plastic. No one can kill the plastic, no weapon, no fire, and no one can destroy the plastic. Fire will burn, but it will remain in the atmosphere. The plastic can burn, but those substances will still remain in the atmosphere. So you see the difference between knowledge: the God-made knowledge makes the immortal Ātmā realize in that way, but man-made knowledge also creates immortality in the plastic. And we can’t say no to plastic. Sometimes it’s called plastic surgery. Yes, your life is in danger. They take you into the operating theatre. And the doctor will say, "We have to do the plastic surgery, otherwise you will die." Say, but I say no to plastic. There you will not say; you will be silent. I’m sitting here, this is plastic. There you want telephone, it’s plastic. My microphone cables are plastic. So it is said, in each and every atom, is that God only sent and only present. But man-made plastic is also in each and every atom. You see, man-made, only sent, only present. But the difference is this. This is harmful, and that is neutral. No, harmful? Some differences are there, so āvaraṇa, ignorance, creates the things which always are harmful, and the knowledge always creates the things which make liberated, beautiful, harmonious oneness and happiness. So it is said, gyānī se gyānī mile, kare gyān kī bāt. A wise one meets the wise one, and they talk about wisdom. Gyānī se gyānī mile, kare gyān kī bāt. They speak, they discuss the divine, about God. A jñānī se a jñānī mile, jāto ghumāyā lat, and the fool, one who is not jñānī. A fool, when they meet together, either boxing or kicking, this is different. So when humans meet, they greet. When four meets meeting, then sixty-four blaspheming. When four come together, then sixty-four blaspheming. This is a poem to your eyes and to my eyes. Eye to eye when they meet, of the wise one. Then, 64 blossoms open. Every one of us has 32 teeth in our mouth. Unless the doctor has pulled out, so when the friends, the wise ones, the good ones meet each other, then they smile and laugh. 32 and 32, 64. Or gadā se gadā mile, and donkey to donkey. They sew the back and begin to exercise, and you, this is the knowledge. Therefore, jñāna gaja, tomorrow I will search this bhajan of our great Swāmījī, the nourishment, the food of the knowledge. It is so rich, how to say rich, that it makes you immortal. That in this bhajan, which makes you immortal, that is a real sweet. And there is something very sour. And that is nothing but very strong trouble, which can spoil our desires, spoil our desires like lemon spoils milk, and that’s Vairāgya. But Mahāprabhujī said, "Vairāgya, I give over to Gajānanjī. He..." So, next webcast will be next day morning, tomorrow, 10 a.m. Till then, I wish you all the best. Have a good rest. Dīp Nārāyaṇ Bhagavān Kī Jai. Dev Puruṣa Mahādeva Kī Jai. Satguru Svāmī Mādhavaṁ Bhagavān Kī Jaya.