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Today's topic is the Upaniṣads. I will briefly go through the history of the Vedas and Upaniṣads. The Vedas are the first written texts available to humanity. According to Western dating, they are more than five to six thousand years old. In India, many counter that information, saying the Vedas are more than 10, 20, or 30,000 years old. Nowadays, we know there are four Vedas: Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda. Long ago, as we know from the Purāṇas, there was only one Veda. It was so vast that, due to the declining mental capacity of humans as we exited the Satya Yuga, a ṛṣi named Bādarāyaṇa decided to split the Vedas into four parts. He gave these parts to his disciples or sons. He split the Vedas into the Ṛg Veda (mostly mantras), the Yajur Veda (also called the Karmakhaṇḍa, containing instructions for pūjās), the Sāma Veda (the way of pronunciation and singing), and the Atharva Veda (containing formulas for various solutions). All these Vedas have one thing in common: they contain the Ṛg Veda mantras inside. "Ṛg" comes from "ṛc," which means mantra, so it is the mantra Veda. "Veda" means knowledge. We know this Bādarāyaṇa very well; we have heard his name millions of times as Ved Vyāsa. He received this name when he split the Vedas. Even now in India, there is a tradition of the Ved Vyāsa tradition, where a person sits on the Vyāsa Gāḍī and tells stories from the Purāṇas like the Bhāgavata Purāṇa and Śiva Purāṇa. We know from other texts, like those of Ṛṣi Pāṇini—a contemporary of Patañjali who made Sanskrit grammar concise—that in Pāṇini's time, about two and a half thousand years ago, there were 21 books of the Ṛg Veda. Now, only one or two books remain. This is how knowledge disappears: through burning libraries, loss of disciples, or neglect. As the first text, the Vedas are written in Vedic Sanskrit, which is slightly more complicated than classical Sanskrit. The pronunciation is very difficult and requires much practice. Which mantras from the Ṛg Veda do we know? The Mahāmṛtyuñjaya Mantra (Oṃ Tryambakaṃ Yajāmahe) and the Gāyatrī Mantra. They are from the Ṛg Veda. We are lucky that Swāmījī is with us, giving us this knowledge in a concise form. The Vedas are like Google: you get millions of results, but which are correct? We have our translator telling us the purpose and exact point. The Ṛg Veda consists mostly of mantras to various deities. I will tell one small story. It tells how Indra, the god of heaven, was cowardly and beaten by a white demon in a fair fight. To get his throne back, he befriended the demon and later killed him from behind with a weapon made of sea foam. When you translate the names from Sanskrit, "Indra" is the god who brings rain, and the demon's name means "dropped" or "drought." So, he slew the drought with foam from the sea. The water evaporated from the sea and removed the drought. This horrible story is actually a metaphorical way to remember how rain comes and removes drought. The Ṛg Veda and Purāṇas are full of such stories with problematic translations. Now, coming to the Upaniṣads. The first one, written in the Yajur Veda, is the Īśa Upaniṣad or Īśāvāsya Upaniṣad. As Swāmījī said, there are 108 Upaniṣads. There are 10 or 11 main Upaniṣads, which are not connected to any god like Kṛṣṇa, Viṣṇu, or Brahmā, but to Parabrahma, the formless, endless, ever-present Brahman. These ten or eleven Upaniṣads are for everybody. You will see many translations where people translate it as Kṛṣṇa or Śiva. Afterwards, there are 108 Upaniṣads associated with Viṣṇu and others, including a set of about 20 Sannyāsa Upaniṣads. "Upaniṣad" means to sit near, to sit near the Guru and write what the Guru said. The Upaniṣads are the cream, the condensed knowledge of the Vedas. When you read the Vedas, some parts have no connection because knowledge has been lost. Some say that before Pāṇini's time, there were 30 or 40 more books that disappeared. The fraction of knowledge we have now is like a drop in the ocean. The Ṛg Veda is so vast that to learn it properly, you need 12 years to memorize the Ṛg Veda, 12 for the Yajur Veda, 12 for the Sāma Veda, and 12 for the Atharva Veda—48 years total. Starting at age 5, you would be 53, and then you begin studying the meaning. This is the problem we face. Now, what people in India are doing is recording on DVD. When you recite the Vedas, you must move your hands up, down, and sideways at precise moments, which affects the translation of the mantra. This knowledge is slowly dissipating, but luckily some gurus are still teaching. The aim and purpose are also in our bhajans. Many things from the Vedas and Upaniṣads are told simply, though hidden. The cream of the Vedas is the Upaniṣad. This does not mean there is no point in reading the Vedas, but it may not be so interesting depending on the translation. The last translations were from around 1907, 1940, or 1890, with old English understanding. From a spiritual point of view, the Vedas are still not translated in a way that captures the complication of language. The complication of the Upaniṣads begins when you start reading them. You will find a similar language used in the Bible, and many things can be traced parallel or to the origin. Since the Vedas are the first book, there was no Bible before them, so some mantras from the Bible may be from the Vedas. The first Upaniṣad, the Īśāvāsya Upaniṣad, is the most complicated. The first śloka states: Īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat, tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam. It sounds excellent, but translation becomes difficult. It states that God is everywhere, covering all living and non-living beings in the whole world. Therefore, do not steal; be satisfied with what you get, as in the Bible. The second śloka becomes more confusing, and by the third and fourth, you reach total confusion. You then read others' translations and find they have the same problem. It is said that in the first two ślokas, all knowledge is written. If you realize that, you need not read anything more. If you do not understand, you read the rest, and then the next Upaniṣad, until you finish 108. Then you ask Swāmījī to explain. Luckily, we have a shortcut always present. I will tell you a few mantras from the Īśā Upaniṣad used in pūjās and yajñas. One famous mantra repeated in other Upaniṣads and Purāṇas is: "Hiraṇmaye pātre satyasya apihitaṁ mukhaṁ tat tvaṁ pūṣann apāvṛṇu satyadharmāya dṛṣṭaye." It says, "Not all that glitters is gold." You ask God, "Hiraṇ is gold. Please show me the reality behind what shines so beautifully." For example, you see a beautiful person and fall in love, but later find they are not as amazing. We ask God to show us reality before we start. For instance, you can earn money easily by robbing a bank, but the consequences involve police chasing you. It is fun in movies, but problematic in reality. Which gold in front of me is really worth it? Please give me that knowledge. Another mantra says, "Show me the right way." One deity in the Vedas is Agnidev, the god of fire. Agnidev can be normal fire (like a Deepak), the sun, or Parabrahman, the creator. These are levels you must translate. Previously, without GPS, you traveled by foot or cart and prayed to the sun to show the right way to your destination. You want the best road without bandits or problems. Extending the translation, you ask, "Please show me the best way to achieve my goal," like earning money without consequences. Finally, you ask God, "Please show me the reality I am searching for; show me myself." This is how the Upaniṣads work, and even bhajans work, with many layers and possible translations. That is why people have problems. Swāmījī knows very well what it means. This Upaniṣad has only 18 ślokas, yet people are still translating it because it is so confusing. Then we have other Upaniṣads, like one of the shortest about alms. We like short things, like Bhastrika for three minutes. Swāmījī said 30 minutes, but we think of one minute 30 times. We search for the shortest time. It is worse with television, especially for children. Cartoons have commercial breaks within them, affecting concentration. Children expect the teacher to change clothes and dance every 10 minutes. Television has beautiful programs like documentaries, but people watch serials instead. We have television for practical things but end up learning nothing practical. The Upaniṣads are extremely difficult to comprehend, especially the first 11, which are not connected to any gods. Afterwards, it also becomes confusing because they were written at least 2,000 years ago. The first Upaniṣads are roughly the age of the Vedas, while newer ones were written around 500 CE or 1,000 years ago. The problem is that history is written by the winners. When all this was discovered, the British ruled, and the main purpose was that nothing should be older than the Bible or happen before Christ. So, everything was dated after Christ. Even in scientific books, like a popular science encyclopedia in Croatia, they included China but not India because India does not fit proper scientific behavior. The Vedas are at least 5,000 years old, and what is written does not fit the modern theory that humans were hunter-gatherers then. On one side, the theory of hunter-gatherers suggests people without brains; on the other, the Ṛg Veda shows extreme intelligence and knowledge. Modern science cannot fit this, so they skip it. The second problem is that in India, they do not care about history. Many people have the same names as before, like many Krishnas. Swāmījī gave us names in honor of somebody. It is not important who wrote or when, but only what was written. The only things collected from India are from Chinese or Greek historians. The timeframe Indian historians fight for is that Indian history is at least 30,000 years old, with some proofs, but these are not accepted by the scientific community. Officially, it is 1500 BCE, which already references Christ, a Western way of thinking. There are many things to say about the Upaniṣads, but I am happy Swāmījī came. I request him to give the real Upaniṣads, not my version, as my understanding is not yet complete. I request family G to take over. Swāmījī's Address Good morning. How do you do? Very good. So Swāmī Gyaneshwapuri was talking about the Upaniṣad, a very interesting subject, very nice. As he said, how one can manipulate. Nowadays, everything is to be manipulated. But it does not matter how old it is; the main thing is the wisdom. The Upaniṣads are from the Saptarṣis, from the Satyugas. The birth of Hanumānjī is 950,000 years old, so it does not matter how old it was. Now we are old, and we should take something from that honey. It is difficult to understand Western or modern science and ancient science. Modern science cannot achieve what ancient science has achieved. Nothing till today new has been discovered by modern scientists which is not written in the Vedas. But Gyāneśwar Pūjā was talking that some say the Upaniṣads are 500 years old or 2000 years old. Yes, it was said after he corrected nicely. It was when the British began to rule in India, and they found one very great philosopher, the German Max Müller. The letters written by the British to Max Müller are in the custody of certain libraries. They told him to write the Vedas and Upanishads so that anyone who reads them will laugh and say it is like children's books. He could not translate; he could not understand the Vedas. Someone told him to read the Upaniṣads. When he began, he wrote a letter to the British rulers: "I am sorry, I cannot put the truth into the garbīs." He realized what the Vedas and Upaniṣads are. The Upanishads changed his entire feelings and views. He studied Sanskrit himself and wrote a very nice commentary on the Ṛg Veda, available in Vienna University and everywhere. This is a kind of round table discussion. It does not bring anything, except our intellect is confused. Again, we do not know where we are. This is a fight from ages. If you read the Purāṇas, they are very old, from different ṛṣis. All the stories in the Bible are from the Purāṇas. I do not want to say this is not good; it is very good. Pity is that you steal the intellectual knowledge, but it does not matter. The main thing is that it inspires people and gives them knowledge. Questions come about modern science cloning. It began already from Satyuga, with Śiva and King Dakṣa, and even putting the head of a goat on his body to become alive. It comes also to Gaṇeśa, etc. Science will never understand spirituality and spiritual science, and material science will never be understood by spiritualists. But somehow science and spirituality come together in Vedānta and the Vedas. They said, "What you see is nothing, but what you do not see is something." Science also said, "Much existing is nothing, not existing. That we should research, that is something." That comes: material is nothing; life is nothing; ātmā is eternal, and the search for ātmā jñāna is that science. It is a good gesture of Jñāneśvarījī's last one year, one and a half or two years, occupied with the Upaniṣads; I told him to study. Now, it is good that he studies and understands something which is manipulated, which is not understandable. What is understandable is good. But this is not a problem only with the scientist; you also have the same problem, and I also have the same problem. This will always be. As he said, "You are standing in the football field, 22 players with one football, and let them fight, but the one who will concentrate will take the ball into the goal." This is the field, the platform of the theatre where we all play our role, but one of you or one of us will get ātmā jñāna, and then we will see what is jñāna and what is ajñāna. Little Gyan receiving and then preaching and saying creates a problem like Nārada had, what he begins to say, "ahaṁ brahmāsmī." "Ahaṁ brahmāsmī" is the Vākyas of the Vedas: I am Ātmā, etc. But when you realize this, you must be very careful, very, very careful. There is great danger to fall back into darkness, or you confuse lots. A confused locomotive driver can harm all the cabins of the train and passengers. Therefore, when one gets knowledge of that machine—a locomotive or aeroplane sitting in the cockpit—at that time he or she knows exactly the principles and rules, without pride thinking, "I am the pilot and I know everything." At that time, he knows only one thing: how to use my knowledge to take off and land safely all my passengers. So, jñāna, knowledge, must be handled carefully. Otherwise, it is like giving a real gun to children, which can harm a lot. It is said, "Bharaso to jabke nahi, jabke soi aadha, ghoda to bhuke nahi, bhuke soi gadha." When you carry a water pot on your head, if full, it will not spill. If even a quarter empty, from the river to your house, half will spill because inside creates waves. Similarly, when pūrṇa knowledge is there, then no argument, less spoken, more heard. Is that not wise? The hawk sitting on the old oak. Mahāprabhujī said, "Half knowledge is more dangerous than ignorance, no knowledge." The horse does not scream, but donkeys go "hee-hoo." When pūrṇa knowledge comes, all indriyas—karma indriya, jñāna indriya—come into balance. When jñāna appears, then santoṣa comes. When santoṣa is there, automatically peace, and then bliss. When spiritual knowledge appears, why, how, and where does it end? There is pūrṇa, and that becomes like a beautiful lake or river; you can take as much as you like. Time our vṛttis, our senses or actions, begin to renounce not their functions but arguments or talk of ignorance, giving only precise words. Who will understand? Will understand. Who will not? Will not. So tyāg bhāvanā, renunciation. Gurudev used to say, "Enter the kingdom of the Lord through the gate of sacrifice." When renunciation comes, you are most happy. Then peace and bliss are the result of satsaṅg. Satsaṅg should give us that, to realize within ourselves through inner education and meditation. There is a saying: "Pothā paḍapada jugbhaya, paṇḍitbhaya na koī, dhāī akṣhar prem kā paḍe so paṇḍit hoī." By reading many books, yugas passed. None became wise, a paṇḍit. Read so many granthas. No one became the wise one. "Dhāyaksar prema kā padeṣu paṇḍita hoi." But two and a half letters, who will read? The letters of love. That one will become the paṇḍita, the wise. Love means universal love. Love separates water and milk. Love removes all bitterness and negative qualities. Love removes attachment, hate, and jealousy. It is love which will give you the power and realization of renunciation, tyāga. Without love, you cannot renounce. If love is material, you cannot renounce. If you renounce, you will suffer, be sorry, sad, jealous, angry, because this love is that to which you were attached. Where you attach, it will one day detach, causing more pain. When God gave us fingers, we were happy, feeling no pain. But if someone breaks it, it is painful. So attachment and detachment depend on ignorance or love. Blind love creates ignorance and suffering. Pure love of wisdom brings happiness and freedom. Only ātmā jñāna is jñāna. Other knowledge is one-sided. Two subjects make you two-sided. Three subjects put you nowhere; you must decide. But only one subject: prema, prema-sāgara, prema-mūrti, prema-śānti, prema-devī, prema-śakti, prema-īśvara. That prema-īśvara can melt a rock if it is prem, love to the eternal one. When ātmā-jñāna comes, the body begins to renounce not hunger, thirst, or desires, but all negative qualities: jealousy, ego. This is our biggest problem. We talk nicely and wisely, but when someone tells us something, we become angry. Many people sit reading holy books, not eating garlic or onions because they are tāmasic or rājasic guṇa. They take only fruit, milk, honey. If someone says, "Stupid, what are you doing?" Ah, God! It becomes an explosive bomb, a self-mord bomb. He or she killed themselves through anger. You did not eat onion; from where did it come? Why blame onions? You never said you do not eat garlic because of rajas guṇa. From where did this Rajas guṇa come? Garlic and onions are the best herbal remedies. How to eat them? Sometimes when consumed, inner impurities begin to stink, causing stomach problems, digestion issues, gas. The hidden gases, onions and garlic, awake and through prāṇa are put out with sound, and you feel light. Doing Śaṅkhaprakṣālana now is the right time. It is best in a group; at home you excuse yourself. The teacher will say, "Take two glasses more." Then you see impurity coming out: mal, vikṣepa, and āvaraṇa. So in some way, mālā vikṣepa, āvaraṇa removed by cognizance. Many bhaktas are listening through webcast and may say, "Swāmījī, have you slept well?" My dear, it is jñāna, knowledge. Where there is knowledge, there is love, and where there is love, there is knowledge. Where there is ignorance, there is suffering and attachment. Where there is attachment and suffering, there is not pure love but attachment love. Love makes you free; attachment makes you suffer. So Jñāna is very important. There is a Prokṣānubhūti book by Ādiguru Bhagavān Śaṅkarācārya, Aprokṣānubhūti, comparing knowledge and ignorance. He gives an example: one sees a snake in a rope, is frightened, but upon looking properly, it is a rope, not a snake. You laugh at yourself, "I was mistaken." As long as there is ignorance, you see the snake. When light of knowledge comes, you laugh because it is a rope. Similarly, with yellow fever, you see everything yellow. With green spectacles, you see green. Remove the parda, the curtain. Which color curtain you have, even bright sunlight will be filtered: pink, orange, green. One will say sunlight is green; another yellow. Every room has different light, but the sun is one. Every philosopher, expert, has a colored curtain. When removed, we see pure light. Our windows are our eyes. In Czechoslovakian, they call it "okna." In Sanskrit, "okna" means eye. Those blind have no eyes. So again, a language problem. In which thoughts you see the world, the world will be like that. One girl sees five men: one like father, brother, son. Which love do you see? A boy sees ladies: sister, mother, aunt, or "I want to marry her." How do you produce your thoughts? When jñāna comes, there is only oneness, pure love, mother or father. Then we are safe. This comes through meditation. Meditation should be where you do not feel disturbed. If a neighbor drills at the same time, do not feel disturbed. Otherwise, it is not meditation. Let them work. No noise is disturbing noise. That is Nāda yoga. Take it as an ādhāra. Tell yourself, "They have to work; I have to rest." When sleeping, a truck passes; you say, "I cannot sleep." Should God stop all trucks for your sleep? No. Perfection is nothing disturbs you. Pray to God: "Lord, I do not disturb anyone. I do not want to cause disturbances physically, mentally, emotionally, socially, politically, intellectually. I do not want to cause pain or unpleasantness. Because when I cause it, they are not they; they are me. What I do to others, I do to myself." Therefore, it is said, "Do not do to others what you do not like done to yourself." Today in Mahāpurāṇa, Śiva Mahāpurāṇa, beautiful stories, wise words. I was walking slowly, 4-kilometer speed, looking. Till 2:30 AM, Skype talking. Many people have no problems, so I did not try to create one. Then modeling, exercise. Practice, practice, practice. After all, only one thing remains. There is Śeṣa Nāga. Śeṣa means thousand. Nāga means snake. Nāgaloka is among the fourteen Lokas, the snake Lokas. The king of snakes is the cobra. Śeṣa Nāga is coiled in the ocean, on which Viṣṇu resides, holding his thousand-headed crown over Viṣṇu. It is like an umbrella against sun or rain. This is a methodological picture: Śeṣanāga is our Suṣumnā Nāḍīs, Iḍā, Piṅgalā, and Suṣumnā. This is the science of Kundalinī. Viṣṇu is Jīvātmā, the fire residing in the coil, the navel. The thousand-headed crown is the thousand-petaled Sahasrāra Chakra. As I told yesterday, it is difficult to understand mythological pictures. There is a picture about Kṛṣṇa. People blame or laugh that Kṛṣṇa and Gopīs went to swim in a lake. After satsaṅg, I said, "Let's go swimming." Everybody was sitting nicely dressed, then took dress away, only a quarter-meter cloth pieces, and jumped in. I went to the other side; tourists were so poor they had no cloth. So, the Gopīs went to swim, Kṛṣṇa came, took their dresses, sat in a tree playing flute. The Gopīs could not come out undressed and asked for dresses back. Logically, worldly thinking, how can Kṛṣṇa do this? Many accept, many not. This is a methodological picture; understand the symbols. The lake is saṃsāra, bhava-sāgara. The Gopīs are our senses. The dress is the human body. When Gopīs are lost in bhava-sāgara, the ātmā is Kṛṣṇa. He says, "I take away this dress of human life; next life you will have no distress." God takes away human birth; next birth not human. This is a symbol. Artists and poets have freedom; a poet's grammatical mistake does not count. Bhavasāgara is ocean, Gopīs are desires, cloth is body, God is that. God says, "Oh man, when you forget everything and enjoy in water only, next time you can be a fish." Similarly, Śeṣanāga: first develops intestine, then spine, head, limbs. Jīvātmā sits there as Viṣṇu, the fire; Śeṣanāga is this. Second explanation: Śeṣanāga balances the earth. God Viṣṇu brought earth from ocean as Varāha Avatāra, a wild pig. On his teeth, he brings earth. Śeṣa Nāga holds earth on his head. When his neck tires, he exercises, causing an earthquake. Symbol: earth, Śeṣanāga, ocean. Gurujī explained methodological symbols. In mathematics, after counting minus, plus, what remains? In Sanskrit sayings, after expenditure, income, what remains is Śeṣa. After discussing all philosophies, sciences, the final essence is Satya. Śeṣa means thousands or thousand-headed snake. After all talk, opinions, what result? That is Śeṣa, Satya. This earth exists on one thing: Satya. Brahma Satya, Jagat Mithyā. Brahman is truth; all else changeable. "Brahma Satyaṁ, Jagan Mithyā." What is truth? God is truth. Not "I did not park here" arguments; that is saṃsāra parpañca. Satyameva jayate: in meditation, finding truth of ātmā jñāna is victory. Much talking, we must understand symbols. The cross in Christianity: symbol of crucifying Jesus. The whole history, Bible, teachings understood with one symbol. After all, that poor boy was hanged. That is Satya. Everything exists still. In this world, millions of holy people. Do not think only one or two; think millions. Numerous holy saints make Earth Satyaloka. Due to saints, this state becomes Satyaloka. When gone, andhakāra. In your body, fire burns; no one to balance. A saint must not be defined by uniform, orange, black, green, yellow, or white dress. What is inside? Many householders, fathers, mothers, children have inner saintliness. My dear underworld, millions of people are like Śeṣa Nāga, holding planet in good shape. Jñāna and ajñāna run parallel. Life and death, light and darkness, asura and deva forces always parallel. Who joins asuras goes into sura-loka darkness; who joins devas comes into light. Devas means knowledge, light; asuras darkness, suffering. Still, on our earth, there is Satyaloka because you are here. You are protectors, saviours. But if after telling so much, you go to kuṣṭhāṅgas, join negative people, you are pushed into darkness. The shadow of negative people darkens yourself, changing vṛttis. Therefore, Holy Gurujī said in a bhajan: "Satyapath chalnā." Walk on path of truth: Brahma-satya, jagat mithyā, ātma-jñāna. You are here, and not only you; in all Europe, China, India, America, Africa, great souls. Do not think only I can do all. Do not think I keep everybody up. No. We do little contribution. But "boond boond se gharā bharta hai," one drop fills pot. When many with positive thinking, understanding, opening heart, pray to divine Lord for kṛpā, grace. You have nice Christians, nice mantra: "Holy Mother Maria, I pray for thy mercy." In Ukraine, many wanted mantra. I gave mantra initiation to about 20. After, they asked which mantra. I said, "I gave already." They went to Gyān Devī for Sanskrit mantras. When you pray, it does not matter. Pray to stone; you melt stone. You awake divine self in stone. You awaken your light, love, wisdom. Therefore, do not worry if married or not. Have a big family, many children. We need many good children to create divine Satyuga. Let Satyuga come without disaster. We are developed, more knowledge; humans more developed intellectually, but intellect has become destructive. It does not matter what Gyaneshwar said. You lived in forest, hunting, eating fruits, roots. No Coca-Cola, Shligovic, but they were great. Their wisdom, knowledge. Meditation is self-enquiry. Bhagavān Kṛṣṇa said in Bhagavad Gītā, a yogī should be like a turtle, withdrawing limbs inside anytime, putting out to walk. A yogī should be like that: "Now I am meditating." It does not matter drilling, screaming; do not feel disturbed. When sleeping, let train, trucks, moped pass. Sleep yourself. Say, "Good night, do not fight." Even bug bites, do not disturb night. This is beautiful. Make sure inner strength. Sometimes people say, "Do not lose your nerves," but you cannot lose nerve. Control is on mind, heart. Those with good eyes see beauty, clearness. Those with different colors see otherwise. Finally, it is said: the spoon is in honey bottle, but spoon cannot taste honey. Many times in satsaṅg, you made saṅkalpas, began Kriya practice, but suddenly became crazy. You did not test practice, saṅkalpa. Our dear Gaṅgā Purī asked about spoon. I said, "Yes, spoon important. Without spoon, cannot take honey." At least be a spoon. He said, "Without honey, what should spoon do?" So, be honey. He said, without bottle, honey cannot remain. I asked, "What are you? Bottle, honey, or spoon?" He said, "Without, nobody enjoys to eat." I said, that is your self, ātmā. Take honey from bottle of satsaṅg. We are here to feed you nectar of immortality: Śrīdīp Nārāyaṇ Bhagavān, Devīśvar Mahādev, Mādhava Kṛṣṇa Bhagavān, Sanātana Dharma. Om Śānti, Śānti, Śānti. Nahaṁ kartā, Prabhudeep kartā, Mahāprabhudeep kartā hī kevala, śānti, śānti, śānti. Adios.