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Good morning. We are a beautiful family. You are not just a normal audience; we are at home in our ashram. Sometimes we have programs for international visitors, so we have to take care. Some of my divine visions from 1972, 1974, and 1975 were about the creation of Oṁ. Oṁ is the origin. Everything began with that sound, Oṁ. This form came to me in meditation. Of course, it is in Devanāgarī, which is called Devabhāṣā, the language of the goddess—that is called Sanskrit. At that time, Oṁ was written by such people in the Sanskrit alphabet. Then, with the help of all our friends—international friends, devotees, and Indians—we began to realize one of the largest, beautiful Oṁ monuments, with all symbols inside. Our Mālā has 108 beads, and so there are 108 units. There is Nāda Bindu, the center point of the universe. That Nāda Bindu is the Śiva Jyoti, manifesting that entire creation in the whole universe: many solar systems, stars, suns, moons, planets, and elements. So, the center bindu of that Oṁ is where the Svayaṃbhū, Śiva, resides. Svayambhū is that which just manifested. The Svayambhū, Śiva, appeared in twelve holy places during the creation of this planet at different times, for different reasons. Where Śiva appeared in human form—first was the sound, then was the light we call jyoti, jyoti bindu—and then Śiva manifested like a very beautiful human. He blesses, then again he dematerializes. Those twelve places are called Jyotirliṅgas. Jyoti means light, flame. Liṅga is the universal body of Śiva, the endless universe. That is the attribute of the Śiva Liṅga. Now, the divine Śakti. When we speak about Śakti, we do not mean feminist power, but energy. In Sanskrit, Śakti is feminine. This electricity is also Śakti. The power of the wind is also śakti. The power of the water is also śakti. The growing of nature is also śakti. Your words, what you speak, are also śakti. Your thinking process is also śakti. Without Śakti, we are like a dead body. So that is Śakti. And Māyā—again, people understand it like feminism. Its meaning in Sanskrit or Hindi is Īśāvāsya, but it has nothing to do with gender. So Māyā means illusion. Māyā means disappointing oneself. We ourselves disappoint ourselves. Māyā means ignorance. That is the suffering that comes from ignorance, suffering from the wrong illusion. You see something, but there is nothing. There is nothing, but you see something, like a horizon. What is a horizon? A horizon is that as close as you go, that far it goes. Sometimes it’s sunshine, beautiful; you drive on the road and you see about 100 meters of a water line. That’s the reflection and the humidity of the earth through the heat. These are all illusions. And that is Māyā—not money, not property, neither a female nor a male. This is our imagination. If we want to see this way, then man is a Māyā for woman, and woman is a Māyā for man. But if they understand each other in oneness, then there is no Māyā. It is that Lakṣmī happiness. Lakṣmī means wealth, and that wealth is the wisdom: your beautiful thoughts, your wise words, and your wise thinking. Your wise thinking is again Jīvjyoti. Then you enlighten everything; nothing remains like darkness. But if your thoughts are not wise, not light, then you pollute yourself and others. So your wisdom is your Lakṣmī, your wealth. This visible, movable, and immovable wealth, anyone can take away from you. But what is in your knowledge, no one can take away. Once someone asked Gurujī, "What about the good poems, good songs, good articles, and good words many wise people have said? Now, butter, butter they took; cream, cream they took. What remained for us? Buttermilk. When you take butter away, there is nothing. It’s called zero. So, Gurujī, what should we write? What should we make a song? They eat the butter, they took the cream." Gurujī said, "Yes, they eat the butter, but not the cow. Feed her with love and milk her day and night, you will have more butter." So, this buddhi, your wisdom, is that cow ever giving milk, but feed it with love. That is your wealth, that is your richness, and that is your enlightenment, that is your happiness. Similarly, the Svayambhū, Śiva, appears. So in Jadan Ashram, where the center is, we have now put or organized twelve-headed faces of Śivajī. In the nearby area, there is no such temple. Some people have made them in some part of India. But this, in our Pali district and in this area, is the first. You can’t imagine the joy, the happiness of the people. Very near this Śivajyoti, the Śiva Liṅga is here on the Sahasrāra Cakra. It enters from here and leaves from here. But, very beside this, is called nectar, amṛta. And amṛta is śakti. Now, not that śakti you always think of. Amṛta is immortality. So, immortality, bindu cakra. There is a beautiful bindu cakra that we call amṛta sāgar. You saw it in the video. Then we have this alphabet sign, the half moon. That is a symbol of "U," and that is the half moon, the crescent moon, which is on the forehead of Śiva. Now again, the moon is in the sky, and the entire universe is that Śiva Liṅgam or Śiva himself. So, these all are his ornaments, decorations. When they see the moon, the new moon, they see Śiva. So, worshipping the moon, especially the moon, has a great meaning in Islam. I must tell you, they are very, very disciplined in their prayers and their religions. They practice. They have faith. And they follow the discipline. I wish that other religions will have that discipline too. In Hinduism, in Christianity, in Buddhism, in Judaism, we have too much compromise. But in spirituality, purity, there is no compromise. And it is not physical. It is above this planet. So this "U" that we designed as a man-made lake—yesterday you were cleaning that lake—that is also in the form of the crescent moon, and Amṛta is flowing where we will bathe in. My God, can you imagine? You will be swimming in the nectar of immortality. And those who were giving a hand there will get more benefit because you did niṣkāma sevā. Yesterday, in that bhajan, on the rock of niṣkāma, the selfless service, with the water of devotion and the soap of wisdom, knowledge, dhyāna, then we can clean the antaḥkaraṇa. Then there is one dot that is a letter that represents "M." When we chant Oṁ, we are chanting long, and then we come to the "M." Without the "M," it doesn’t finish; it’s not complete. The shape of the Oṁ is the letter "A," the first alphabet. So, A, U, M—these three complete the Oṁ. Akāra, Ukāra, Makāra: these are the three alphabets. From these three, the trinity comes, and from these three, the three guṇas come: sattva, rajas, tamas. And from these three, creation begins. So it’s a beautiful, beautiful meditation. Oṁ kāra bindu saṁyuktaṁ nityaṁ dhyāyanti yoginaḥ. Every day, yogīs are meditating on this Oṁ. Oṁkāra, the form of the Oṁ. Oṁ kāra bindu. The dot, the "M." Saṁyukta, including this dot. Every day, yogīs are meditating. Kāma dhana, mokṣa dhana, ceva. It removes the karma, meaning our karma. It purifies the karma, and it leads to mokṣa. It removes, destroys the obstacles between jīva and Śiva, between this life, mortality and immortality. Jīvou a mezi Śivou, vede to od smrtelnosti k nesmrtelnosti. Oṁ kāra bindu saṁyuktaṁ nityaṁ dhyāyanti yoginaḥ, kaṁdam mokṣaṁ caiva Oṁ kāraya namo namaḥ. My salutation to that Oṁ. So, you have seen many good pictures. But still, it is under manifestation. It will take time. Day by day, the economy is going down. Prices go high anywhere, everywhere. You Czech people are still okay because you always have a crown. But we in Austria had a shilling, and now it’s euro. So now compare it like one shilling euro. But in reality, it was about 13 or 14 shillings to one euro. Now you have the crown, but there was a time when getting a train ticket from Prague to Brno was two, three, or five crowns. Go to a restaurant, have a good meal. It was two crowns or three crowns. And we all were members of the sport union, and they had beautiful cottages or huts in the forest called the chāṭā. Because you were a member of that, it was very cheap. To fly from Bratislava to Prague was 20 crowns. And for the foreigner, it was 100 crowns. So now you see, what can you do with twenty crowns? So everything is going up and up, but the income doesn’t go up so much. And if it goes so much up, you can’t buy that much, as you were thinking. I don’t know why I’m talking all about this, but it’s Gajānand who inspired me to speak. So we have there hundreds of pillars—hundreds of pillars you can’t imagine, beautiful, beautiful hand-carved. About ten to fifteen years ago, the Croatian president visited us, and he was surprised. Still, there are some people who can work like this, and he wanted to see their tool. They had only one hammer and this, what do you call, mason. Nothing else. And he said, "That’s all?" I said, "Yes. We have more." The president said, "Show me that." They said, "It’s our hands." And the third one is our knowledge. You carved everything with these two instruments, tools. He said this must be preserved. Such a worker should be kept. So when you see the Oṁ Ashram, it is some kind of universal creation. Some Indians came and said, "Swāmījī, we would like to be part of it." So there were about fifteen people on the waiting list to finance this Jyotirliṅga, and many now would like to sponsor one pillar. One pillar is about between 4,000 to 5,000 euros. It depends on the bigger one or the smaller one. There will be many, many statues carved on it. The authentic temple statues, including the sub-ṛṣis, the seven ṛṣis of Satya Yoga, are already there where Gurujī’s samādhi is, where Gurujī is sitting with this statue. And inside, round with beautiful white marble, the sub-ṛṣis are sitting, and Śaṅkarācārya. It’s such a beautiful, peaceful atmosphere. In the temple, there will be many, many hundreds of pillars. Somewhere will be Khatupranam. Yes, every pillar with one position. And you can carve something that you would like to do. Naturally, it would be authentic. Or you can let on that pillar carve your dynasty, so be a part of that. Thanks to some Indians, they said, "Swamijī, why do you struggle alone? We would like to serve. We would like to have also. Don’t run away with nectar like Indra ran away. Can you share with us?" So there are different windows, pillars, and statues. You are welcome to share with you. Well, work is slow because there is someone working who is in charge; he is Slovakian. Slovenia, sorry. Slovenia means the veins are slow. But veins are slow but sure. So our yogīs would like a hundred times to check, to be sure of the best, good quality. When we began, Holī Gurujī was sitting like this and looking at me. Who designed the color symbol? The one of the American ambassador, and we were proud of it, he and I. We could do the color Xerox copy. It was in 1980. How many years now? 33 years. That time, first time, I was, oh, color copy. Because we were used in Czechoslovakia, they were making skripta with what was it called? Cyclostyle. Cyclostyle. Technology came very far. And then, Gurujī, people said, "Gurujī, what will Swāmijī do?" People were saying, "Gurujī, what will Swāmījī do? It’s impossible." Gurujī said, "Let him do. I don’t want to say anything to him. When he fixes his idea, he goes through." An American president was, now he’s telling me, Swamiji, to be honest, at that time I was thinking, "What does this young Indian think? How will it be possible?" But thanks to all of you and many others, we are there. Our milestone is reached, the destination is there, so that will be one of the holiest spiritual points of the spiritual destination in India. Then one day our Gajānand—Gajānand is another opposite to Slovakia, Slovenia—he said, "I can’t understand." And he asked Gurujī, "Gurujī, can you tell something about this?" Then Gurujī said, "OK." You know, Gurujī could write bhajans any time, spontaneously, immediately. And Gurujī wrote this one bhajan about this Aum. This bhajan is written or composed by our Satguru Dev Swami Madhavānandajī, and he dedicated it to this Aum Ashram. So Gajanan was singing this bhajan now, and it was very nice, very good. We will make a beautiful video of this "Oṁ," and this bhajan will be inside. We are still working to record, but he did a rehearsal, not a final. The final should go through one machine, and that machine is called Maheśvarānanda. So, you see, M-M, Maheśvarānanda. So, that has to go through. But definitely, anywhere you listen to the sound, it is Oṁ. If you walk on the beach and listen to the sound of the ocean, there is that Oṁ Śiva Jyoti. If you take a shell and hold it to your ear, that is a beautiful Oṁ. When you make your palms like this, the whole of your palm, and just keep them near your ears now, and you listen. This sound is not the sound of this material world. Now you hear. This sound is within two thousand one hundred universes in empty space. It is a sound that passes through all universes, passing through empty space. But you must not clap your hands over your ears, only gently. Gently place them there. You know, the waves are on the surface, and peace is on the bottom. There are no waves. When the waves come, then it’s a tsunami. Similarly, in our Antaḥkaraṇa, when we meditate, you go to the sound, then within you is peace. Swami Sivanandaji said, "Within you is an ocean of bliss. Within you is a fountain of joy when waves come: good thoughts, good feelings." And within you is the immortal Ātmā. Just kill the little "I," "I," ... me. When you are connected to the "I," then the immortal bliss and fountain of joy, you cannot experience. When you eat something and some spices remain in your mouth, or some piece of salad gets between two teeth, the tongue always goes there. Neither do you enjoy that anymore, but always the tongue goes there. Similarly, when within us this I-ego, you cannot taste it. That beautiful bhajan of Mahāprabhujī is all our Brahmajñānas. We should follow that, practice that. Chaklena, chaklena means test. When we say, "Oh yeah, very good water." Chaklena. Experience. Experience, make experiment. Mushāfir means, "Oh traveler." Gund giri. Gund is like a gum of the tree or nectar. Gund giri. Giri means two mountains, it is also giri, and inside the fruit, that between the seed and the soul of the fruit. That’s a giri. You call the fruit flesh. You don’t say flesh. It’s kind of flesh, but what? Pulp. That is a nut again, like a coconut. So that is a gītā. And that is the essence of all. So, oh traveler, just have a taste of that immortality. It’s a beautiful bhajan. I will translate it, and I will translate the Oṁ bhajan. My dear, this evening we will have the translation of the Oṁ bhajan. Because it is not for five minutes. We have to understand because the language is different. Education is different. Culture is different. Mentality is different. According to that, you can’t get everything immediately. It takes time. When you put hard beans in the water in the evening, put it in the water, and then take it out and see if it is soft. They cannot be soft, but in the morning you will see. Oh, they have popped up. So you are that hard beans. In five minutes, I cannot suck and make you soft. It has to be explained and explained and explained. Again and again and again. One day, Guruji and I were walking in the Nepal Ashram. There was some grass grown. But there was always a way where the people were walking. There was no grass growing over there, and Gurujī said, "Rām nām lenī se hoī pāpkā nāś." Constantly practice the name of your mantra, the name of God, Rāma. Rāma means Kṛṣṇa also, Rāma means any god. So, your mantra. Again and again, every day repeating. So Rāma Nāma Lene Se Hoī Pāpakā Nāśa. The sins will be destroyed. Example. While walking here and there in the same place, the grass will not grow. That’s it. Practice every day. Practice, practice, practice. Who cannot practice and who gives up, again the jungle will grow. The thorny bushes will grow, and you should practice every day. Never, never neglect it for one day. You milk the cow, and then you are churning. Through churning, the butter comes up. Similarly, mantra. Mantan karo. Mantan means in your mind you should practice churning, churning. Blessed and lucky are they who can practice. Unfortunately, unlucky are they who don’t practice and neglect. And when you neglect, then you are creating distance more and more to your milestone of the human life. And when you don’t practice, you create distance. When you practice, you come closer and closer. Then the knowledge, dharma, and object become one. Deep Nārad Bhagavān Niki Diviśvar Madhiva Dhāram Sambharat, Satguru Swāmī Madhavānajī Bhagavān, Satya Sanātana, Oṁ Śānti.