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Welcome to all of you. A special welcome to the English-speaking students. English has become more or less a universal language. Countries like China and Japan may speak little English, but you all understand. Austrians understand several languages: German, of course, and Austrian. Also Czech, Slovak, Hungarian, Croatian, and Italian. Austria is rich in language and culture, well-protected by surrounding countries. They do understand English, and I speak only English, as much as the Austrians can understand. I think it would be better if I could speak a little German to stay in practice, but perhaps next time. Welcome, all of you, in the name of our divine masters—dear sisters and brothers from different parts of the world. And a welcome to those who are with us through the webcast. Our president of the Austrian Yoga and Life Union spoke nice words about satsaṅg. I see many new faces; they may know about satsaṅg, or they will know now. Satsaṅg is nothing but just to be with good society. That is satsaṅg, where we learn good things in our life for the protection of our society, protection of nature and the elements, and to understand the sense of life. It inspires us towards Spirituality, which is the main aim of human life. Without that, I think we will not achieve the life goal. It is a long journey through the endless universe, this individual soul. We are all individual souls here, but we all carry one light of God. God is only one; we may have different names in different languages and cultures. That light of God is within us, the immortal Ātmā. Ātmā is achal; achal means it does not move. Ātmā is nitya, everlasting. Ātmā is akhaṇḍa, unbreakable. Ātmā is pūrṇa, completeness. And ātmā is sarvatra, everywhere. So it is different, we think, but there is no difference between God consciousness and ātmā. Just for language, we use different names. But as individuals, we all exist in this world and in other worlds or astral worlds as individuals. We came alone, we live for a while together, but still we are alone, and we will go alone. We make our way through the universe alone. Many believe in destiny, karma; many do not believe. But that can be used and explained in different ways. It is: action has a reaction, and reaction has an action. Every movement needs a space, and it goes in that direction in which we are moving. So life is a journey, not a destination. But this journey is towards our final destination, which means to become one with that which we may call the Universal One, or God, or Ātmā, etc. So human life is given because this is the last milestone. If we miss this milestone, then from this milestone begins again the endless journey. A milestone is like a traffic circle. It is a traffic circle that has two exits: first and second. The third one is where we are entering. This is the language I am speaking about. The navigator in the car very precisely tells you, "Take the… second exit." The first exit is that of merging into one, where there is no more continuity. It becomes Sarvatra, everywhere, omniscient and omnipresent. The second exit is continuity, and continuity within this unity which comes out of the Trinity. It goes through the entire universe, searching again for the divinity. When this individual jīvātmā enters into the ātmā jñāna, the wisdom, the knowledge of the self, then it automatically dissolves, immediately dissolves. Like in this room, in the dark, and we put on light, it becomes immediately light within seconds, even not one second. Similarly, when this Jīvātmā dives into the divine consciousness of the Ātmā, immediately all the past, present, and future become one. That we may call the highest level of consciousness, where the knowledge, the knower, and the object, the three merge into oneness. We miss this, then who knows where we will arrive. Therefore, satsaṅg means good company, good society, with good people, with good animals, with good nature. In the world, the majority of people are very good. It does not matter which country, which culture, which religion, which tradition; people are very good. Who are we to judge them, that they are not good because we do not like them? So judgment should not be given that they are not good. It is our weakness, it is our ignorance, it is our ego, and it is our pride that we think other people are bad. No. Every human tries their best to do something good, but due to certain circumstances, some are misguided, and some are forced to do something. So we cannot blame someone. Satsaṅg must not be that you sit in some temple or sit in some church or in an ashram. When you go for a walk with one of your good friends, and your good friend is talking about positive things, nice things about the world and about people, it is a satsaṅg. And the best satsaṅg is when you do it with yourself. That is called self-enquiry. We know that the habit of people is to find or search for mistakes in others. But if we begin to search within ourselves, we have a jungle of mistakes. But that we hide. We are afraid to open, we are afraid to enter into that jungle. Is it the thorny bushes, the stony path, the many dangerous animals, snakes, and scorpions, etc.? Look within thyself. How are your qualities? So we try to run away from that. But it is our own feelings, our own mistakes we put in others to blame. Someone said, "The doctor is abusing alcohol and tells his patients, 'Don't drink alcohol.'" And if you drink alcohol, you criticize that one, but he or she does not think how much alcohol one drank or is drinking. So, my dear, satsaṅg is the best. Our master, our guru, is ourself. Just put our way of thinking in a positive way, and immediately you will see the world's difference. Do not let your mind be wild and out of control. Otherwise, it is like this: that is a mind governing us. We are losers or winners, that is decided by our mind. So if we direct our mind, our thoughts positively towards ourself, automatically we will be positive towards others. It does not matter where you are or what you are doing; let us have good thoughts. The great master, Gurū Nānak Sāhib, said: I went to see the bad people; I did not find anyone. When I searched my mind, my heart, no one was better than myself. First, we have to produce the bad thoughts in our mind, bad thoughts and feelings within us, and then we project them outside. The great one can understand and forgive. When a small child makes a mistake, it is the parents who forgive the children. So the wise one is that one who forgives, understands, and uses vivekā. There is a beautiful Mahāśiva Purāṇa, nice videos made by some Indians. Nicely done. When you begin to see, you do not want to stop. What will come now, and what will come now, and what he will say now, and so on. It is like a hungry calf begins to drink milk from its mother and does not want to stop. So that is the milk of the nectar of the wisdom. And that is what the Mahāśiva Purāṇa is about: Swayambhū, the Śiva who was the first, who manifested himself in the universe, and from whom all creation begins. But one thing is very interesting: the first disappointment they experienced. When Brahmā, Viṣṇu, and Śiva are disappointed, then who are we? We say, from which garden are you the carrot? So Brahmā, who began creating, also created the ṛṣis and many others. Brahmā told them to do something, and they said no. Brahmā went to know his origin, who is his creator. Some people believe that Brahmā was manifested from the navel of Viṣṇu, where the lotus flower came, and on that he appeared. And Brahmā went to search for who his origin was, but he could not find it. He came back again, was sitting on the lotus, and was first disappointed that he did not know and could not find his origin. In that minute, Viṣṇu said, "Brahmā, I am your creator. You are from my navel." Brahmā said, "No, you cannot be." He said, "Yes, I am." And then Śiva comes. Śiva said, "No, Viṣṇu is not right. I am the Jyoti, the Śivajyoti, who is the creator. I have created you, Viṣṇu and Brahmā, etc." Now, these are the stories, mythological pictures. When we see something in objects, what we call light and sound, and now in this modern management and business, they are using one word called PowerPoint. So, behind this PowerPoint are some different symbols, different things, but all put in one PowerPoint. We have the āsana, we know, we have the whole book. But when one begins to speak and shows on a slide our asanas from one book, and then begins to speak, everyone says, "Oh, really?" And the book you have had with you for ten years, you were not inspired by that. So PowerPoint draws our concentration, our interest, our attention to that particular point, where now they can put a clear picture in your mind. So maybe Brahmā was not like that. Brahmā did not have the foreheads, but they are showing the forehead. Often, children ask when they see the video, "How was he sleeping? Which face was down, and through which nose did he inhale?" But forehead means the Naur of all four directions. He is the seer of all directions. Viṣṇu is a principle of fire in the water, and that fire is the jīvātmā, the soul. Then it comes into the mother's body, develops in the water, and there the embryo begins. And when you see the picture from the sonography, from the embryo, connected to the mother's body, to the navel of the embryo, now you can take this picture as the ocean, the water in which the embryo is. And that Jīvātmā, the Viṣṇu, and this body developing, and you see the navel, is like a lotus, and Brahmā is the intellect. So the brain begins to develop on that. This is a methodological picture, but many people cannot understand, so they give nice stories with the humans or with the animals and say, "Oh yes, oh yes, very nice." So that is why there are 18 Purāṇas. The 18 Purāṇas are the books: 4 Vedas, 108 Upaniṣads, 18 Purāṇas, and 6 Śāstras, 6 philosophies. And Purāṇas means the tellings, the tales from the past. It is such a powerful point that, when you take it in your hand, it creates inspiration and interest. You read and read and read. So in the Purāṇas it is explained, all the ṛṣis, the saints. When you read the Bible and then you read the Purāṇas, you will know that all the stories which the Bible is telling are coming out of the Purāṇas. No difference. Even many names of the ṛṣis, the miracles of Jesus, and all the crucifying were also there in the Purāṇas; you will see that. So it is put in such a way that we can understand. So Śiva is the consciousness, Brahmā is the intellect, and Viṣṇu is the life force, the energy, the creator. It has the tender and vibrator, or destructor, of the negative qualities, Śiva. So when creation began, there are hidden powers in the universe. The same you have in this book, it is called Hidden Power in Humans. When you take this book in your hand and read the Chakra book, oh, very interesting, "Hidden Powers in Humans." No one thinks if there is a negative power; they think, oh, power, power point. I want to practice kuṇḍalinī yoga. I want to see my cakras, open my cakras, yes. But which qualities are hidden there, you do not know. So in the universe, in infinity, there are hidden powers, both asurīśakti and devīśakti. Means devils, śaitānik śakti, black śakti, blackmail, black magics, devīk śakti, divine, spiritual, goddess, holy saints, etc. So, day before yesterday, there was a program in Austria where we remembered Mahātmā Gandhījī's anniversary and honored Mahātmā Gandhījī. The United Nations declared the non-violence day in the whole world because Gandhījī was the follower of non-violence. There, I said a few points: that when we get up in the morning, we should think, "I am human." Only this one power point: "I am human." It will protect us from many, many negative things and many bad things. I am human. And what we say when someone is constantly making troubles in family, in society, and to others, if this person will think that this person is a human, will never do. The second thought: what makes me human? Not only do animals have four legs, and we have two legs and two hands, not only this body. The mentally retired person can behave like animals, having no knowledge, nothing. That is one of the heavy karmic reactions. So, what makes me human that I call, "I am human"? In the human form, what is inside can be like a devil or can be like a god. We cannot judge, we cannot see, but it is radiating. So what makes me human? Then we come to the point: which qualities are good that make a human? All the good energies, good habits, and good talents which one has. Then one can see, yes, I am different than animals. And different than animals means not to abuse, not making violence, but the non-violence that makes the humans, who do not have pure devī Śakti, with little, little things offended, withdraws back like a… This is the sign of ignorance and not a proper quality awakened. There is ego, there is jealousy, there is anger, there is hate, and there is greed. These qualities we shall try to neutralize or keep them suppressed down more and more, that they never come up. And kindness, humbleness, love, understanding, etc., these good qualities awake the compassion in our heart. The śarīra, this bhautika śarīra, this physical body, has its nature, has its qualities, has its requirements. It is said, khānā, pīnā, bhogānā, paśubhiḥ param sujān, eating, drinking, and creating children; animals are also very active, expert. O human, if you do only this, then what is the difference between you and other creatures? God gave freedom. God gave us everything. He never said, "I am poor and I am unhappy." God said, "I gave you free unhappiness. You can have it if you want. I gave you free happiness." So joy, contentment, freedom, happiness, and kindness do not cost us money. We do not have to pay any tax. God has given, but still you are not happy and not joyful. God said, "Then it is other qualities attacking you." Also, the five elements God has given us without any text. So, utilize and achieve the goal of human life. But as soon as we develop, there we make a mistake. Why? Ego. And when someone gives some good quality or good things, begins to demonstrate, it means one cannot digest this beautiful poem. The great one never speaks about him or herself, that "I am very great." Who? The person who prizes himself or herself. It is a sign of the ignorance, and nicely said, "fishing complement." So fishing complement shows us how far this one is. To digest that knowledge, those abilities, qualities, siddhis, is not easy to digest. Everyone cannot digest, but fast food, everyone can digest. The rich food, the good food—all the time people were eating rich food, full of vitamins, proteins, everything. They were eating a lot of butter and honey and sugar and milk, and they did not so quickly have heart attacks and this and that. They could digest, and we cannot digest. If you eat something solid, rich food, then you have two days with no more hunger, because this needs to work. Only sitting in office and doing something like this, and like this, my God, and all looking in the computer and this, or sitting in office and dictating, but the body does not do anything. No wonder that physically we are not so fit. Physical work, physical work, hard work. Mental work is also good, but physical work is the best. And if you cannot make physical work a few hours a day, eight hours a day, then at least you should do two hours of yoga āsanas. It will replace it. Then you can eat what you want, rich food, enjoy. So in this Mahāśivapurāṇa, there is Śiva, Viṣṇu, Brahmā. Brahmā creates through, it is called Manasputra. Manasputra means creation coming out of your thoughts, your visions, your wish, your saṅkalpa. Where first, first man and first woman, which was that, and Manu. So also Brahmā created one great saint called Nārada. Nārada Ṛṣi, Nārada Muni, and Brahmā blessed him because he was Brahmā's son, Manusputra, and Brahmā's wife as well as Brahmā's daughter. And this is very difficult to understand. So that is a buddhi. Buddhi means intellect. And out of that intellect was born the wisdom, Sarasvatī. So, Brahmā means the intellect, and Sarasvatī is knowledge. These are both born out of Brahmā's creation, his manasputras, manasputrīs. Every ṛṣi has duties. Many said, "No, I am going for meditation. I do not want to be involved in this troublesome world. Father, excuse us." And they left. You know very well how hard it is for you to educate your children. And when the children are grown, after six or seven years, already you are experiencing. And when they are 10, 12, 13, 14, 15, you know, 16, 17, and when the father or mother says something, they say, "Yes, that is our own creation, my dear. What to do?" So Brahmā just kept quiet, let them go. So better to be calm then. When in Ardha Brahmā told him, "Bring the glory of Bhagavān Lord Viṣṇu into the entire universe, all the three worlds," so it was he who could travel with his body to any part of the universe within no time. He was going like our thoughts are going, and he was a great devotee. He brought the Bhakti Yoga. So there is a Nārada Sūtra, beautifully written. And Nārada was spreading the message of Śrīman Nārāyaṇa, Nārāyaṇa, Harar Mahādeva, Śiva's glory, Viṣṇu's glory. Once, when they saw Nārada, they knew he brought some kind of message. Maybe he made them scared or happy. And when they asked him why and how, "How is it, Nārāyaṇa, Nārāyaṇa?" "That I do not know, but this is like that." Brahmā was happy, Śiva was happy, Viṣṇu was happy, Lakṣmī was happy, Nārada was coming. Nārada had such a beautiful life, freedom to go anywhere and come. Someone put a bug in his head. "Nārada, great Nārada, do you have the Brahmajñāna? Nārāyaṇa, Nārāyaṇa. What is that? The knowledge of the Brahman. Know. Then your life is still half." He said, "How to get that? Meditate, tapasya, austerity." So Nārada went in meditation, Aum, Aum, and his resonance of chanting Aum began a big vibration in the entire universe, in swargaloka, in pātālaloka, in bhūloka, everywhere. So the king of heaven, Indra, his chair was moving. It means that someone will take away his position, and they find out who that is and say, "He is getting great power, Indra, and it is Nārada." So Indra sends all the elements to disturb his meditation. He sent a fire, buried heat burning. Above him was protection, like bulletproof glass. Storm, rain, everything, Rākṣasas—no one could disturb his meditation. He was sitting, "Aum, Aum, Aum." Then he got Brahmajñāna. As soon as he got Brahmajñāna, he began to, instead of saying, "Śrīman Nārāyaṇa," he said, "Ahaṁ Brahmāsmī, Nārāyaṇa. I am Brahman." He bent first to Śiva, to tell Śiva that, "I know the Brahman." So he goes to Śiva and, "Har Har Mahādev, Ahaṁ Brahmāsmi, Ahaṁ Brahmāsmi." Śiva said, "Oh Nārada, please come." Śiva got up, just to see his ego, said, "Prabhu, Lord, I am Ahaṁ Brahmāsmi." Śiva said, "Yes, congratulate you, very great." "You tell anybody else or unto me?" He said, "First I came to tell you this good news, Lord. Did you tell Brahmā and Viṣṇu?" He said, "No, no, still not." Then Śiva said, "Nārada, I would suggest, do not tell them, do not tell anyone." He said, "As your blessing," and he went immediately. "Ahaṃ brahmāsmi," he could not digest this in his stomach. He went to Brahmā and told Brahmā, "Ahaṃ brahmāsmi." Brahmā said, "Oh, my son, congratulations to you, but it seems in your words there is ignorance." No, no, father, ahaṁ brahmāsmi. Said, yes, ahaṁ means also ego, ahaṁkāra. Ahaṁ comes from ahaṁkāra. Digest, my son. Okay, father. And he went to Viṣṇu. Brahmā asked me, "Viṣṇu also got up and greeted the Nārada." Lakṣmī said, "Lord, what happened to Nārada?" He said, "Well, he is in illusion, and it is very hard to remove this." When the spiritual illusion comes, Māyā, and anyone will tell you, "Do not do like this, do not have this ego," then inside is burning. "How could you tell me?" So even Brahmā, Viṣṇu, Śiva did not tell him anything. And Nārada went, "Ahaṁ brahmāsmi," telling everywhere. Lakṣmī said to Bhagavān Viṣṇu, "Can you help him? Can you help Nārada, please?" Bhagavān Viṣṇu said, "Yes, I will do." So the story goes very long, and he never thought about getting married or not. And one day, the daughter of, I think, the wind god, and they were playing somewhere—the girls were playing somewhere in the space, and they came down in the garden, and are the… so, and then he was very much attracted. He went towards them, and they were playing with tidying the eye with a cloth, and that girl saw Christ in Nārada. And Nārada said, "Beautiful, beautiful, wonderful, great," and so on. Then, I am making it shorter, he asked, "Who are you?" So she said, "Well, I am the daughter of that king." And she said, "Tomorrow is my marriage, and I will choose the husband. It is called Svayaṃvara." The girls had to choose whom they wanted to be their partner. Not that someone would say, "You become my partner." So, many kings and princes came there, and many were sitting, all dressed beautifully and nicely, with a crown on the head, jewelry, and makeup, you know. And she comes with the mala. And Nārada also taught Viṣṇu that, Lord, there is this, and I am going. I am Rāmasvāmī. Please make my effort successful. Well, Lakṣmī said, Lord, I pray unto you. Save him, protect him from his dead divine siddhis. So he dressed like a prince and went with great proudness, and Viṣṇu changed his face; it was like a monkey, and he did not know. He sat there, and everybody was laughing, and he was angry why they were laughing. And she came first with a mala towards him, and he was so happy. He was making his head like this, and she went away. He was angry. Nice play, you know. Film, videos, it is a PowerPoint, girls, okay. He went to everyone. Again, she went to others and came to him also again. And there came the Viṣṇu also, who was sitting there, but not in his form of the Viṣṇu. And she gave him the viṣṇu. Nārada was angry, stood up, and people were laughing. What happened? So there were two messengers from Śiva. Śiva sent them to help Nārada to get balance again. So he said, "Did you see your face?" He said, "What do you mean?" "Come, I will show you." There was a little water pot, with big water inside. Look in. He saw the face of a monkey, so he was disappointed. He went to Viṣṇu, and he was angry. And Viṣṇu told him then, "This was protection." So Viṣṇu and Brahmā said, and Śiva said, "I told you, do not. You cannot make yourself great, otherwise what you say is a bloody affair." No? You do not say it? Yes? So, this is all saying that comes from many, many ancient tales. So, the stupid monkey, he got the face of the… So, he asked for pardon. He did not say anymore, "Ahaṁ Brahmāsmi." He remained Śrīmān Nārāyaṇa, Nārāyaṇa. So, my dear, what I want to tell you is that our ego is something which is one of the great destructive energies in us. Rare are they who have no ego. Those who have ego and laziness, anger will come, and then everything is lost. So, satsaṅg, what our bodies taught us, satsaṅg means not only sitting like this in the group, but satsaṅg is constantly checking, controlling our self, which kind of things makes me proud, that which I should digest, make softer, softer. So bade badāī nah kare, badane bole bol. Great ones never say that I am the great one. Rahim is a poet who wrote this poem. Rahim said, "When does a diamond speak to you that my value is millions of dollars?" Diamond does not speak, but we said, "Oh, it is a diamond." So be the diamond of spirituality, the spiritual star. That is called the superstar who does not praise itself. So let it sparkle within you, that wisdom and light. As humble as we are, that is our greatness. Learn from the tree. When a tree has many fruits to offer you, its branches bend toward you. Take them, enjoy. So, as much knowledge and as many good qualities we have, we should render those, and we shall surrender. And with this quality, we should serve. That is satsaṅg. And not only sitting, you must believe only this, and you should believe that, and you should go on, and this, this is okay, instruction for children. But the wise one looks within oneself and then goes automatically where the satsaṅg is. This weekend we will again continue that kind of Brahmavidyā which will not lead you in the direction of the Nārada. And that is why slowly, slowly, lansam, lansam, day by day and stone by stone. So a little bit tomorrow, a little bit tomorrow, and then wait for next weekend. What will it be? So, welcome you all, and we will have nice programs further. I pray for your good health, peace of mind, and divine blessings of all divines. Have a good evening. Śrī Nipunānanda Bhagavān, a Kiśan. Nīśvara Mahādeva, a Kiśan. Mādhava Kṛṣṇa Bhagavān, a Kiśan. Sanātana Dharma, a Kiśan. Om. Viśva Guru Mahāmaṇḍala Īśvara Paramahaṁsa Niśāṅta Gurudeva, a Kiśāna.