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Part 1: Śivarātri Satsaṅg: A Night of Divine Consciousness Om Śānti Śānti… Hari Om, Yoga friends, brothers and sisters. We are happy to welcome all of you, especially our friends from Hungary, Germany, England, surrounding Austria, and very especially our friends from Ukraine. There are some friends from Ukraine here. We wish all of you a very nice Śivarātri Satsaṅg. I would like to point out that in Ukraine they now have a lot of troubles, a lot of problems, so we pray for them—and we pray especially for peace. Sorry, freedom is also good, but peace is better. For peace there. And we wish all of you a very nice spiritual satsaṅg. We have a very nice evening together with our friends, also in Austria. So we wish you all a wonderful Śivarātri Satsaṅg and many experiences, much time with friends. If you drive back home, please remember that it is cold outside, and if it is so far away, it could also be that we have ice again. I’m just saying that in advance. Thank you, Hari Om. Now we can continue to sing, please. Om Śānti, Śānti… Now, our dear Bhakti will sing a bhajan. Then our dear Rādhā will say something, and then Dr. Sītal will tell us something. Please, Bhakti. Thank you. Swamiji, I know that we sing the bhajan from Śrī Śaṅkarācārya, “Śivo’ham.” Om Bolo Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Deveśvara Mahātmā. Oṁ Bolo Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Deveśvara Mahādeva Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa Śrī Svāmī Maheśvarānandajī, Satgurudeva Kī Jai. Oṁ Bolo Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Achalarāmajī Mahārāja Kī Jai. Om Bolo Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Deveśvara Mahādeva Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa Śrī Svāmī Maheśvarānandajī, Satgurudeva Kī Jai, Śrī Achalarāmajī Mahārāja Kī Jai. Śrī Śrī… This night of Śivarātri, Lord Śiva, the Almighty Lord, is coming close to us in this constellation. He is approachable for our prayers. We can ask him for his blessing and ask that he fulfill our wishes and prayers. This night of Mahāśivarātri is a very special constellation where God—Śiva, the Almighty, as we always call him—comes close to us, and we can also come close to him with our prayers. We can ask him for his blessing, for the fulfillment of our wishes. I’m very happy; we are all happy and blessed that we can celebrate this Mahāśivarātri again here in Vienna with Swamijī. And we are all very blessed that we can celebrate this satsaṅg for Mahāśivarātri again in Vienna. Yesterday, Swamījī was in Mahāprabhudīp Āśram. We had prayer with Swamījī in Mahāprabhudīp Āśram in Shikaneda Gasse. On the evening before Śivarātri, he said it’s already there—the constellation is already there. Swamiji spoke of the long time, almost forty years, that this āśram now exists. He said, “How many thousands of students, people, and bhaktas visited this āśram, where in this āśram they prayed and meditated?” Yesterday we met in Shikaneda Gasse with Swamījī for prayer on the eve of Śivarātri. And who was there? Many were there, remember. Swamiji spoke of the long time, almost forty years, that this āśram now exists, and this touched me very deeply, this remembrance and this thought. So I’m also there. I came one year after the opening of the Śikanedā Gasse to Swāmījī. And I thought, how many prayers, how many wishes, hopes, tears, and emotions, and love—all kinds of emotions—were in this āśram. Meditation, spiritual thoughts, positive thoughts. And also here: it’s almost ten years now since Gurujī’s ashram was inaugurated. How many prayers, meditations, and wishes were here from all the people, the bhaktas? It touched me very deeply, as Swamiji said, and I felt it so deeply: how many thousands of prayers, meditations, thoughts, wishes, tears, joys, loves were stored in these rooms. And this, especially on this night, on this Śivarātri night, we ask—like in the bhajan, the bhakti, we sing—“Please come, Lord, come quickly and give me your darśan.” I pray and I wish for all of us that we can get a feeling, at least, or a darśan of Lord Śiva tonight. Some days ago, I got a round letter, an e-mail; Satvijantī forwarded it to me, and it was titled “Dialogue with God.” A few thoughts from this letter I would like to share with you. It is called “Dialogue with God.” Someone is speaking with God; a goddess has appeared to him. And she or he said, “Yes, it is so uncertain, all our life. We have no hold—it’s all uncertainty. And therefore we are unhappy. Why must we be so unhappy?” And God said, “Yes, the uncertainty is inevitable, but worrying is optional.” And she asked more: “Yes, but there is so much pain in the world, and we have to worry or suffer.” But God said, “Yes, the pain is inevitable, but suffering is optional.” We can choose our thoughts and our attitude. We have this choice. And finally, God says, “You are worrying because you think about the past, you fear the future, and you don’t stay in the present.” So God says, “You are worrying and suffering because you are always thinking of the past and have fear of the future, and you are not in the present.” So you should not worry or think badly about or regret your past. You should not have fear for the future. You should look with confidence and work with confidence in the present. And this is also good advice for this night, for Śivarātri. In short, God gives him the advice to not look with regret or guilt into the past, not look with fear into the future, but to work and live with trust in the present. I wish all of us these thoughts for Śivarātri. Thank you. Thank you, Dr. Radhā Jī, Radhar. Now we have here our brother, Dr. Sital, who is an eye specialist, has also been in Austria for nearly forty years. Many of you know him, and many will come to know him now. So, I would like to invite our dear Dr. Sital. Welcome. Namah Śivāya. Śiva—or Śiv—Śiv is the first name that is Ajanma. Ajanma, never born or unborn, is the name of Śiva. Śiva has no parents, but even then the power is there. That’s why we say that Śiv is unborn, or “Śiv hi Satya hai: Satyam Śivam Sundaram.” He has different names, and he is true and very beautiful, you can say, and he is the power who created this world. This universe is only created from Him, and He created an equally powerful being like Nārāyaṇa, whom we call Viṣṇu. And Viṣṇu has created Brahmā, and we are all children from Brahmā, we say like that. That means the God is Brahmā, Viṣṇu, and then the third power was the Śakti from Śiva. Śiva Śakti—Śiva’s power, the name of Śakti we call Pārvatī, in different names, Durgā. And when Śiva created this Śakti, on that day we pray for Śiva and Śakti—that is Śivarātri. People have many different views about this Śivarātri. But in our prāṇa, in different books, you can find so many stories about it. The first day when Śiva got married to Śakti, he started this night, that is Śivarātri. We are very lucky that we have this day every year, and on this day we can remember our Ajānma God Śiva. There are two different Mahāmantras about Śiva. The first, you know, is very short: Oṁ Namaḥ Śivāya. If you really remember Om, that is more than sufficient. If you say “Oṁ Namaḥ Śivāya,” it is the complete mantra from Śiva. And the second, the mantras you were just chanting now are for your health and prosperity: Oṁ Tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt. Śiva has created so many mantras, direct or indirect. Every mantra has a connection with Shiva. If you start chanting any mantra without Śiva, it is incomplete. That means if you have a Guru mantra, even, you have to remember Śiva first. And Śiva opens the door for your success with this mantra. It’s very important. And the second thing to remember: Śiva, this creation is from him, and the only day, that means Śivarātri, is not the day only for Śiva. You can remember Śiva anytime when you see anything beautiful or wonderful—all created by God; you can remember Śiva at that time also. Shiva is in us, and we are in Shiva. That is very important to accept this theory: one in all, all in one. And Shiva, or Shiv, or Mahādev—these are all different names of Shiva. And this Shiva, if you remember or we remember, he often comes into this universe, and he helps us. In a form of maybe Viṣṇu or himself Śiva, or like Hanumān, that is also the second name of Śiva. Actually, today we have the day to remember the whole night, and this night it’s very important not only to get some successful things but also to do your karmas. Śrī Śrī… Thank you for this evening and for this Śivarātri, and I hope you receive some blessings from Śiva. All the best, and I wish you well every Śivarātri. Thank you, Dr. Sital. Oṁ Namaḥ Śivāya. Devāya Deviswara Mahādevakī, blessed self, dear brothers and sisters, here in our āśram, Gurujī Āśram in Vienna, Austria—and all the bhaktas, aspirants, devotees, and seekers around the world who are with us now for the webcast. The blessings are coming to you from Holy Gurujī’s Ashram, Vienna, Austria. Around the world, wherever humans are, Śivarātri, the day and night of Lord Śiva, is remembered and celebrated. Shiva. Dr. Sital is also named Shiva. So Śiva has thousands of names, and for many it’s difficult to understand how God can have thousands of names. I think not thousands, but millions and billions and trillions, because in each and every entity, in the heart, is that light of Śiva. Shiva himself is living. This Jīva, what you call the soul, the Jīva is not Ātmā. Jīva is an individual. Ātmā is the universal one. Jīva is the mixture of Ātmā and… It means the light, the reflection, and energy of Śiva in the Jīva. Jīva is like a drop of water in the hollow of our palm, and when this drop falls into the ocean, the drop is Jīva, and when it merges into the ocean, it becomes Śiva. The ultimate destination of each and every entity is to merge into Śiva. Well, the name Śiva, it is a Śiva—there is no “Śiva.” In English, when they begin to write the name of Śiva, in every name they write at the end “A.” So we call Śiva. It is a yoga; there is no yoga. But they are writing yoga, so there is no yoga; it is yoga. It is a language difference. There is no Maheśvarānanda. At the end of my name, ending the D, they add the A. So people read “Maheshwarananda.” In reality, it is Maheśvarānanda. Well, this is a language thing, different. Shiva is the universal consciousness which is dwelling in endless space. That is consciousness. At the space, Śūnya Ākāśa is like the mother, the body of the mother—the whole space. Sambandhi, contracting, everything, what is happening within, nothing is happening out of the universe, because that is endless, and we are limited ones; that is limitless, and we are limited ones. How can we, the limited ones, speak or know about the limitless one? But still, by the great saints called ṛṣis, through their meditation, through their samādhi—savikalpa nirvikalpa samādhi or sabīja nirbīja samādhi—when they come to the nirvikalpa samādhi, they were able to travel up to the 2,100 different sun systems. We are within this one sun system, in our solar aura, but the yogīs, they could go beyond that through cetanā, individual cetanā. They achieve the state of their cetanā, their mind, through denying the body, overcoming the pain, pleasure, heat, cold—the Tīkṣā. Through that meditation, they were able to travel around the whole universe, up to 2,100 different solar systems, which they crossed. And within our solar system, there are 14 lokas, 14 different worlds: 7 below and 7 above. Chaudha Loka, Ikisho, Brahmāṇḍa, Rathme, Sakal Pasara—this is all the coach of this human body. The consciousness of the ṛṣis could achieve and give the information about everything. Bhagavān Kṛṣṇa said in the Gītā, “From time to time, I manifest myself through my yoga māyā, yoga śakti,” which means the power of yoga. And that’s why Kṛṣṇa again and again advised Arjuna to practice yoga, because Kṛṣṇa said, “Yoga karmasu kauśalam.” Through doing karma on this smṛti loka, in this mortal world, you can be successful. That’s why each and every jīva is directed to this loka, and here we have opportunities. He is fortunate, as are they who got a human body, but we are not entitled to say that humans are the best. It means we discriminate against the other creatures, but humans are lucky and fortunate when they get this human body. Śūnyākāś, Ānand. Hari Ānand, Ānand Hari Kathā—the glory of God is endless, endless, and He is endless. So two things happen: Yuga and Pralaya, Mahāpralaya. So after the Mahāpralaya, the new creation begins. That is a duty or a function of Śiva. After the creation, when the ages are changing—Satyuga, Dvāparayuga, Tretā Yuga, Kali Yuga, Yugas, Manvantaras, Kalpas—so in the Yugas, after the creation, Kṛṣṇa comes as a Sevaka. Therefore, it is said that both Mokṣa and Seva were measured on the scale. Seva had more value or more weight than mokṣa. And therefore, Viṣṇu quits his comfortable life in the immortal milky ocean and comes into this world to help, to serve. But the creator is Śiva. So in Ānanda, imagine, there is a completely dark, blue dark. There is nothing, no movements. Everything is like frozen. At that time, in that consciousness which is within, the body of the mother is the universe. Like in the egg, there is life, and a baby develops, and out of the egg comes this baby. This is a symbol that very soon the Easter time will come, and you are celebrating Easter time and taking the eggs and painting them, and there is a lot of meaning to it. But the real meaning is this: the life in the egg. There are four different ways for the soul to enter this mṛti-loka, and one is through the egg. So, through the bark, through the bacteria, the egg, and like we are all born, including the animals. That one consciousness only prevails in endlessness; no dualities can make anything—there is no duality. He is compact. The Vedas said one mantra, “Eko’haṁ bahu syāmī” — I am one, and now I will multiply. Who? When there is no one, nobody, no elements, no suns, no moons. So it is that Spūrṇa, the vibration, awakening. That awakening has this, and that’s called sound, resonance. The form, the embodiment of Brahman, of Parabrahman, is sound. And which sound? Oṁ. Oṁ Kāra Vindu Sayuktaṁ Nitya Dāyanti Yogīna Kām Dambokṣiṇaṁ Cheva Oṁ Kārāya Namo Namaha. So all the ṛṣis and yogīs, they only could go through that resonance of the Oṁ. They can break through the entire universe, up to 2100 universes. Dr. Sītal said that you may say “Śiv,” but if you put the Om, then it becomes complete. No mantra is complete without Oṁ. Without Om, the body is there, but the soul is not inside. That’s it. So the Oṁ is highest, and nothing can begin without Gaṇeśa. If you do something without first remembering Gaṇeśa, you will not be successful. It doesn’t matter if you build a house or this—anyone who will come into this house and leave after you, they will always have problems. Shiva. Through this Nāda, from the vibration Nāda, then appears the Śivajyoti. Oṁ Dīp Jyoti Parabrahma Dīpam Sarve Mohanam Dīpanam Sajyate Sarvam Sandhyā Dīpam Sarvsatyam Śubham Karoti Kalyāṇam Ārogyam Dhana Sampadā Śatru Buddhi Vināśaya Dīp Jyoti Renamastute. These mantras remove the obstacles and remove the ignorance. There it begins. First appears Śiva. Then the Brahmā, then Viṣṇu. Śiva creates Viṣṇu through his nāda. Oṁkāra Bindu Saṁyuktaṁ Nityaṁ Dhyānti. Akāra is Brahmā, Ukāra is Viṣṇu, Makāra is… Viṣṇu and Ukāra is Śiva. Sattva, Rajas, and Tamas—these are three guṇas created through, it is believed, in the mythological picture they said, from Viṣṇu’s navel, it comes a lotus or comes from the ocean. And the bottom of the ocean is that Viṣṇu Śakti, which means balancing, balancing, protecting. Then, Viṣṇu is under the water, and Śiva is in the entire universe; nothing happens. Chetan ke to icchā nahīṁ, aur jaṛ se kuch nahīṁ hoī. The consciousness has no desire, and this matter cannot do anything; it is torn. So, between this, cetana kī to icchā nahīṁ, jaṛ se kuch nahīṁ hoī—so only consciousness can’t do anything, and the inert material can do nothing. Between these two, which is the cause of the creation, that is called Icchā Śakti. Icchā, desire, wish. That, then the divine Śakti of that universe joined in this Icchā. So, Śiva, after I don’t know how many manvantaras or the yugas, thinking, after this Mahāpralaya, Viṣṇu comes in every yuga, and Śiva himself as a Svayambhū manifests after each Mahāpralaya, again new creation. This is the difference between Viṣṇu and Śiva. Viṣṇu is ordered by Shiva in every yuga to go, but at the same time, it is said, one yuga is too long, too long. Therefore, the fourth one is coming: Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvaraḥ. Therefore, the title “Gurudev” is given, for he is the Brahmā, meaning he is creating the inspiration in people’s minds. Part 2: The Glory of Śiva: Creation, Devotion, and the Path of Oneness Therefore, he is the creator, the motivator. Guru Brahma, Guru Viṣṇu. He protects us from negative qualities and guides us toward positive ones; that is the principle of Viṣṇu. All these are within us. Guru Devo Maheśvara. And he is Maheśvara, who destroys all negative qualities and karmas. Without his grace, karma cannot be deleted. Guru Sākṣāt Parabrahma. Therefore, after Viṣṇu, because the Yuga is very long—spanning millions of years—what should we do without that? That is why the saints, the ṛṣis, come. So this is called Nitya Avatāra and Nimitta Avatāra. In this creation, Nitya Avatāra means every day, every month, every year, saints are born or come into this world in the form of saints. And in the Yugas, Viṣṇu comes. But after the Mahāpralayas, when everything is finished, then again Svayambhū takes over. On that lotus appeared in the ocean. The lotus is a very spiritual flower. It has a very spiritual meaning, and mostly it was dedicated to the temple—the lotus. The beauty of the lotus you can read about in Hidden Powers in Humans. Now, how to begin the creation? Śiva doesn’t have any desires. So then he creates Brahmā, and he tells Brahmā, “Please take a seat on this lotus, which is fluttering on the ocean of immortality.” Well, no one was there; there was only sound, only light and sound, no form. Brahmājī is looking left, right, down, up, endlessly. So he thinks that before I do something, I should know who is my origin, who has created me. This is a very long research, a very beautiful one, called the Mahāśiva Purāṇa—videos of which are available in the shops. And there, Brahmā is going to search for his origin, and then he goes through the stem of the lotus, going down and down. Yuga after yuga, time passed endlessly, with no end. That was the first disappointment. As Dr. Rādhā told about this message—which was a dialogue with God—the first disappointment in this creation had the creator himself, Brahmā. He comes back, again sits on the lotus, and thinks: “I can’t find who is my origin, my creator.” Viṣṇu said, “I am your creator, Brahmā.” Śiva was thinking, “No, no, that would be very, very, very terrible.” Then again, Śiva came and appeared. That time manifested Śiva. He said, “Now Viṣṇu, I am the creator of Brahmā, and I am the creator of Viṣṇu. I am that Śiva.” So they both realized. Then they gave the duty or work to Brahmā, and then the Saptaṛṣis, the seven ṛṣis, were manifested by Brahmā through his jñānendriyas, and after that the creation begins. So, Śiva is the first. He is the balancing principle in the entire universe. He knows that the Āsurī Śakti and Devī Śakti both have begun to develop. When you want to grow some crops, the weeds grow with them. You give water to the crops, but the weeds also get water automatically. So you can’t destroy them completely. Therefore, Śiva tried to keep peace and balance between both the negative and the positive. Ultimately we have to come to Śiva consciousness. Therefore, Satyaṁ Śivam Sundaram, Satyaṁ Brahma Satya Jagat Mithyā—the ultimate truth is that Śiva. Not the form of Śiva, or whatever you call it, but what we call Śiva is the ultimate truth. The rest is only our gossiping. In this world, we’ll change everything. We are living in a world of change. Satyam, the ultimate truth, is that. That’s why I call Śiva. Satyaṁ Sundaram. And that beauty of the entire universe—whatever you think, what is the beauty for you, it doesn’t matter—but in that beauty is the reflection of Śiva. Satyaṁ, Śivam, because that is Śiva. Sundaram, that is the beauty of our life and yoga. And so, there are many, many stories given in the Purāṇas about Śivarātri, but as Dr. Śītal said, the real Śivarātri is there where the meeting, merging into the oneness called Śiva and Śakti takes place. Now, we are celebrating, we are making pūjās, ceremonies, abhiṣekas on Śiva Liṅga. What is a Śiva Liṅga? A Śiva Liṅga means Śiva is the entire universe. The universe is round. Everything is round. The drop, a very fine drop of water, is round. Everything is like a ball. The Vedas said this. Swami Vivekananda was talking about zero. So everything, all atoms in our bodies, are just round. Because the entire universe is round, and that is why Śiva is round. His embodiment is that entire consciousness within that universe. That is the Śiva Liṅga. So it means when we adore something to the Śiva Liṅga, we are approaching and adoring all the divine souls and all others, ṛṣis and many, many śaktis in the universe. As we are one, as Holī Gurujī said, one in all and all in one. If you hold to one thing, you will master everything. And if you try to do a little here and a little there, you will lose everything. So, Sanātana Dharma respects and adores every religion, every saint, every incarnation, everything. But they have one, that one Guru, that one thing. Through this one, you can reach everything. And if you try to go a little this way and a little that way, you will not reach. You drive to go to Budapest; after 20 kilometers, you say, “No, I don’t want to go there, I want to go to Salzburg.” Then you drive 100 kilometers, you come to the halfway point, Sankt Pelton. Then say, “No, no… this is the wrong way, I will not go there.” Then you drive towards Graz and say, oh God, this is also not it. I go to Prague, so we are going here and there, we are nowhere. Understand, Hansa? Kṛiyānand. So we are nowhere. Don’t make shortcuts; you are making so many cuts in your life. Decide one and then proceed. This life is short. Time will not wait for anyone. We shall respect the time. In India we say, “Samay kā apamān nahīṁ karnā cāhiye.” Do not neglect the time. Neglecting the time is a sin—the biggest sin. Because that ultimate, that supreme one gave us human life for a limited time. And all the changes will bring you problems and problems. There is a joke about a man who couldn’t swim, and he fell into the water. The other one wanted to rescue him, but he couldn’t swim either. But he loved the person very much and jumped in. That was a great bhakta of Hanumānjī, and the other was a bhakta of all. So, the one who was believing all, he said, “Śiv, Śiv, please come, Śiv, Śiv.” Śivjī was getting ready with his bull. Then he said, “Kṛṣṇa, Kṛṣṇa.” Śiva said, “Krishna, you go. He is calling you.” So Kṛṣṇa took his Garuḍa to fly quickly. Still, he gave up and he said, “Rām, Rām… Rām.” And then he said, “Gaṇeśa, Gaṇeśa.” So everybody is getting ready to go, and they said, “No, he is not calling me; he is calling you.” Meanwhile, he sank in the water, drowned, and died. One who said only “Hanumānjī, Hanumānjī…” Hanumānjī came, Pavan Suta, like he is stronger than the wind, and took him in his hands and brought him out. Everything can happen. And then Hanumānjī was bringing him out. The other one, who was holding him by the leg, also came out of the water. You see? So if you can’t believe, hold on to the term bhakta. So that the bhakta will save you. That’s it. Therefore, Holy Gurujī said in a bhajan, “Tere Dāsan Ke Dāsam Hove, Ho Yeh Prasanna Seva Merī Dijo, Dīp Dayāl Arashuna Dijo, Kar Kirpā Mohe Satsaṅg Dijo.” O Lord, if you don’t like that I serve you directly, then let me serve your servants, so that through your servant you get my seva. So, they can rescue us in many, many ways. So, all great saints who came into this world, anywhere, it doesn’t matter. They are the light of God. And in everyone is the presence of that jīva. Where the jīva is, there is Śiva. So from jīva becomes Śiva. And from the layer, the waves of that, the strong waves push and heat the big rock. And then, you know how water is splitting—many, many drops. Through the steam, parā rises up. We said, “Oh, there’s a steam, the parā, a cloud begins to rain.” Oh, it’s raining. Oh, water is flowing. Where? Into the ocean. So ultimately, we have to come to that divine. So Śivarātri is there. We are harmonizing these two principles, the energy and consciousness. This both begins and then starts to work. So Śivarātri—Śiva’s glory is endless. And it is believed that Śiva is one who can really help us quickly. He doesn’t see negative and positive. His principle is to help. If a rākṣasa comes, then Śiva will help them. He said, “Yes, very good, but come peacefully and live there peacefully. Don’t make any disturbance,” so they will follow him. In one Śiva temple, there was hanging a water pot with a very nice chain. The pot was copper, expensive, and it was the rainy season. One thief, a boy, 14 or 17 years old, wanted to steal that. So, he had no shoes. Thieves are mostly poor; it doesn’t matter how much they steal, they will always be poor. So, his feet were in the mud, very completely muddy, dirty. He came, but he couldn’t reach that chain. So what did he do? He climbed on the Śiva Liṅga. My God, we are praying, putting flowers, and it is holy for us. But the thieves, with dirty feet, with a lot of mud on them, climbed on the Śiva Liṅga to reach this. And Śiva appeared. Śiva appeared. He was frightened. Śiva said, “My child, don’t be unhappy. Don’t be disturbed. I come to bless you. You are great.” He said, “No, I was sitting and my feet are dirty. No, no, my son, no.” You see, people give me only flowers, but you have already given me yourself. So I am very happy. What do you want? I give you this pot, and I bless you. You will be very rich. So Śivjī—whom he wants to bless, he will bless. That’s why his name is called Bhalenāth. But Bholenāth is also Śiva’s name. Karuṇākenātha, Śiva, many, many names. Śiva Śaṅkara, Śaṅkara, Gaurī Śaṅkara, many, many names, but one in all and all in all—one. So on this Śivarātri, people are fasting more. In every holy festival, there is fasting. Fasting calms your indriyas, letting you think more and have more power in your mantras and prayers. But fasting should be with discipline. People are fasting here. Dr. Sattva, Dr. Sital, you know, I achieved many things in my life. But in one thing I failed—not myself—but to bring clarity to all Western devotees about what fasting means. I explain every time, but they can’t understand. In front of a buffalo, he studied Brahma all night. In the morning he said, “What is it?” He said, “Give me the chara.” So, you see, in this thing, the Muslims are very expert and very good. When they have a roja, even they don’t swallow their own spit. They don’t spit it out. They don’t swallow their saliva from the mouth. And my bhaktas are fasting. They are very good fasters. But Swamijī said, “Allow to eat fruit.” So one fruit quickly. Biscuit is okay. Do you want to eat? No, I am fasting, but milk production, okay, cheese. I am fasting. Oh, one big glass of juice. This is allowed. They consume more than they would normally eat. So, fasting is very, very important, and it has a very spiritual vibration, energy in that, that you don’t take anything in your mouth. We tell, okay, you can drink water, but two people should not fast: those who have diabetes, or those who must take some medicine and have to eat something. Second, pregnant women, and third, underage children. Should not fast. For others, fasting is very, very important for spiritual development. But then, don’t take it like this. Your friend will come and say, “Come, we are going to eat today, there is a very good vegetarian pichariya.” We go to the pichāṛiyā, come on. Then you say, “No, no, I am fasting.” They eat the pichariyā. You say, “Okay, I will eat also, then evening I will not eat.” You see? So there is no okay, there is no compromise. Otherwise, in spirituality, in quality, in achievement, in sādhanā, there is no compromise. You have to be very correct and very precise in your sādhanā. I went yesterday to Dr. Sital, and I had a very nice lunch, but of course I was not fasting. And then I had something with my eye, and he is an eye specialist; he is a doctor. So, my eye tear channels, so I asked him, I think, because I have some problem, if you can strain it, strain it. Now, you see, all organs of the body are very gentle, very important, and very wise. But eyes are very, very important. And now the person goes with the needle inside. You know, my heartbeat is always very peaceful. But when it comes to my heart, it quickly goes 120 without running, confidence, trust. But sometimes we do trust, but again we call instead of Hanumānjī, Gaṇeśjī, and with the needle coming gently, find the… channel, clean it, place it with the water, and then take it out, and I feel nothing, no pain, no blood, nothing. How concentrated his hands go only there. Just a little mistake, the needle can go in the other side. That’s it. Similarly, when you are fasting, Athayoga Anushasanam. If you practice yoga, then you must have a discipline. Anuśāsan and fasting discipline, that is one thing that is missing. I fail in this to explain them. And Dr. Sāhib, the second thing is to keep mauna. They can’t. No, no… not ladies, mostly the boys. I must support the ladies. Yes, Dr. Saab, Kali Yuga is a woman’s Yuga, so you should be nice to them. Anyhow, my dear brothers and sisters, as much as we speak about Śiva, it’s very little. So he’s endless, so he’s endless everywhere. So let us do the prayer, Śiva Āratī and then Sadhguru Āratī. Siddha Purījī, Śrī Siddha Purījī, Śrī… Peace and understanding. God bless all, and peace should return to your country. Pūraṇ Deva Śiva Sab Jag Ke Prati Pālak, Sab Jag Ke Pālak Ghaṭ Ghaṭ Me Rahe. Sthaka Chandrakalā He Mā Sthaka Chandrakalā Tri Bhuvanamo He Bagambardha Hari Om Harahati Sundarabha Yośivayati Sundarabha Hari Om Hara Hara Suddha Buddhi Bodha Karake Satya Hama Kodi Śiva Satya Hama Kodi Das Par Kripa Karake Das Par Kripa Karake Bhava Para Hari Om Hara Hara Mahāśaḥ Dhūta Ātmā Paripūraṇa Paya O Śiva Paripūraṇa Dīpa Hari Dasyāpka Prabhudīpa Hari Dasyāpka Śiva Ārati Gāri Hari Om Hara Jaya Śiva Saṅgha Svāmī Paripūraṇa Jaya Jaya… Karaya Sant Sujan Guru Mahi Mahabahi Hari Om Jaya Jaya… Gurudev Yagya Aur Daavanata Bhavubhati Ki Uswami Bhavubhati Guru Gyanana Ho, Prabhu Gyanana Ho. Hari Om, Jaya Jaya… Guru Yā Sansa Avasa Garba O Swami Vavasagar Vata Sangh, Jaya Chal Akar Sat Sangh, Nav Chal Akar Guru Palame Chari. Hari Om, Jaya Jaya… Panta Chade Kali Yuga Rūpa Visarja, Swāmī Rūpa Visarja, Dev Ko Guru Samajā, Sab Ko Prabhujī Samajā, Haṭha Ātam Bhaṭṭalā, Hari Om Jai Jai… Hari Chetan Jot Tumadhe Prabhu, Nirguṇa Se Saguṇa Banyāyā, Bhaktan Ke Hith Kāla Śrī Dīp Dayāl Kṛpāl Mahāprabhu. Prabhu, Āp Kī Śaraṇ Mein Āyā Pade, Ham Dūr Bal Dās Dukhyārī He. Prabhu, Āp Kī Śaraṇ Mein Āyā Pade, Ham. Dur Bāl Dās Dukhyārī He Prabhu Najar Neetro Parāyotāro, Āp Kabīr Dās Dukhyārī He Prabhu Najar Neetro Parāyotāro, Āp Kabīr Dās Dukhyārī Śrī Dīp Dayānīpād Mahāprabhu Āp Binā Kaun Hamār Nāṭ Jin Ko Jai Pukārī He Prabhu Āp Binā Kaun Dīnāṭ He Jinn Ko Jā. Prabhu jah de koon ja āp hī āpo nitya chetan nirakā Śrī Dīpadāyal Kṛimal Mahāprabhujī āp rakola piyānekon āge yubāriyā Prabhuke mibāri Prabhu piyānekon āge yubāriyā Prabhuke mibāri Prabhu mujh paramerikā merī dātā māṅgat bhī bikyārī. Śrī Pūjya Nīpā Dayā La Dayā Karo Āp Kā Nām Sukh Kārī He Prabhu. Śrī Pūjya Nīpā Dayā La Dayā Karo Āp Kā Nām Sukh Kārī Prabhu. Adhvānandajī, Āpke Caraṇakamalābhya Prabhu Kahema. Adhvānandajī, Āpke Caraṇakamalābhya. Śrī Dīpādayālakrī Hal Mahāprabhu Namaste. Gurudeva Purīṣadāyālaṁ Nijanandāyanandamayakeyālaṁ Namo Śarva Vyāpī Guṇātī Taleva Prabhudīpa Dījo Sadāśana Seva Vighna Haraṇa Maṅgala Karaṇa Andhāraṇa Parāśa Pārvati Nandana Namo Śrī Dīpa Śaraṇa Jaya Jaya Deva Dayāla Śiva Kāraṇasu Maṅgala Mūla Dīpa Jñāna Vairāgamata Sadāravo Vandau Sharana Gurudevake Śrī Deva Purīśaśu Kudai Yoga Yugati Jai Smṛti Prabhu Jani Timir Gaye Aruja Taravi, Bhai Gyāne Ojī, Śrī Dīpa Prabhu Sarivinati Sunjo Namo Namo Gurudevajī, Koṭi Koṭi Praṇām, Pālaka Pālaka Prabhuvī Amaliyāsa Vāyubhare, Ānanda Hotā Yāpar, Āp. Sata Guru Mein Śiṣye Ho Āp Mamam Paramahaṁsa Gurudev Jī, Tīn Lok Ke Dev, Sur Naramune Saras Karta Satguru Samdhātā Nahīṁ, Sab Jag Maṅganā Har, Kyā Rājā Kyā Bajsā, Sabhī Karāl Rāmakṛṣṇa Se Kaun Baḍe, Kushne Bhī Gurukīṁ, Tīn Lok Ke Nāt Satguru Ke Rādhī Satguru Purāṇa Brahma He Jove Śrī. Narvaat Nugra Neech Jaane Na, Nirge Vita Ye Tanvis Ki Veladi. Guruya Amrit Ki Khaan, Shishadiyai Satguru Mile. Tobi Satguru Murati, Mukh Chandra Maa, Sevaka Nena Chako Pahar. Mirkata Rahu Guru Charanaka Malaki. Om Guru Brahma, Guru Vishnu, Guru Devo Maheśvara, Guru… Śākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyānamūlaṁ Gurumūrtiḥ, Pūjāmūlaṁ Gurupādam, Mantramūlaṁ Guruvākyaṁ, Mokṣamūlaṁ Gurukṛpā. Dīpo Jyotiḥ Parabrahma, Dīpo Sarvamohanam, Dīpānāṁ Sajjate Sarvaṁ Saṅkhyā, Dīpaṁ Sarva Saṅkhyā. Oṁ Namoḥ Prabhudīpa Vināśī, Api Brahmā, Api Viṣṇu Āpo Dev Sabdevī, Āpo Śūr Prakāśī, Āpo Brahma Nirvāṇī, Āpo Cauvar Kī Vāsī, Āpo Vedon Ke Gyātā, Āpo Bhakturvāsī, Āpo Śatnām Ke Dātā, Āpo Niśā Rūpa He. Oṁ Namo Prabhudīp Pranāma Brahma Tandurvāsī Kolī Śrī Dīp Nārāyaṇ Bhagavān Śrī Śrī Dev Purīṣa Mahādeva. Satguru Swāmī Madhavānandjī Bhagavān Satya Sanātana Dharma Jī, Samariṣi Munī Mahātmāoṅ Kī, Mahāt Pitā Gurudeva Jī.