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Hari Om! Dobri Vechar! Ahoj deti! No noise! Many bhajans, nice bhajans. Very good. Thank you. Well, today was Swami Premanānjī. Today we were to speak about the Upaniṣad. But somehow, he was occupied with some work. That’s why I am late, but you had nice bhajans. All dear friends, brothers, sisters, what makes our soul happy? This is a very beautiful thought or subject. And our dear Swami Premanandaji, he is very expert on that. But somehow he was in an emergency, occupied with helping some soul. So there are different kinds of happiness. One is called śanik sukha. Śanik sukha. Śanik means it can be a second or some minutes. But then it disappears. So, again, there is suffering. Like a calf drinking milk from its mother. Just as the milk comes from the cow, the mother, a greedy person pulls the cow away and milks everything away. It doesn’t matter if it’s a calf or a child or anyone; they have the right to drink the milk from their own mother, at least. Now, that jīva is unhappy, suffering. Sometimes, for temporary happiness, we suffer lifelong, in a positive way or in a negative way. So that jīva is also unhappy. Another sukha, or happiness—the word sukha has no translation in English and German, as far as I know. Sukha and duḥkha. So duḥkha means you can see pain. Any kind of pain is duḥkha. When you give an injection, then you say, "It hurts?" It’s the pain. It’s painful. But opposite to this, we don’t have an English word. Each and every entity carries the light of God, and that light of God is not for this body only, but for that soul. And that soul is life, and life is life. There is no death. Either there is death or life. And jīva, jīva means life. Jīvan. Now the period of this time in this world, in this body, that is temporary, called jīvan, the life. Jīvā is the soul. It will always be life. Jīvan is a temporary period given in the body. The body doesn’t have pain, but pain is connected with the jīva. If we get anesthesia, the body is there. All elements are there. A major operation happens, but you don’t feel any pain. At that time, somehow, that consciousness which has the jīva is disconnected. But we are connected to this world with this body. And is it this body which is giving us experiences of sukha or duḥkha? Pain or pleasure? Pain or without pain? So each and every entity carries that light of God, which means Jīva. A very tiny creature, which we can’t see with our eyes, is a Jīva. And that Jīva, which is in you or in me, you can’t see even with a magnified glass or telescope. That is a wonder. If we could see the Jīvātmā, we humans would attack and catch it again. How is the Jīvātmā? The jīvā enters the mother’s body, and how does it again go away from this body? The mother doesn’t know, but he comes in. When the physical body develops, then she feels. And we are all sitting near the bed, we are holding the hand of the person, our relatives. Someone is massaging a leg, someone is drying the head, and we talk, but we can’t stop that soul. The soul goes freely; nothing can create an obstacle. It goes through fire. When one is burned alive in the fire, the jīvā goes out. If someone dies in the water, under the water, the Jīva doesn’t die; it goes. So nothing can destroy that jīva. And that jīva has one desire: sukha, pleasure, comfort, happiness. Each and every entity, sukha kāṅkṣatī, is searching for that sukha—sukha kī prāpti or duḥkha kī nivṛtti—the achievement of sukha, happiness, and removing all kinds of unpleasantness. That is the nature, the quality of the jīvātmā. But with this jīvātmā, through these five elements, it creates the ten indriyas, jñānendriya and karmendriya. These indriyas are taken care of through the ten prāṇas. These are the prāṇas and upaprāṇas. And these prāṇas are taking energy from the universe to protect the life, the jīva. But due to the wrong way of living, and many things, we are suffering. Happiness and unhappiness are not in the body; they are in the jīva. But when we turn towards a materialistic life, where our body is included, we are searching for that happiness, that joy. But the joy which we are searching, the joy of that joy, is little in joy. Then there is more pain than the joy. And this is in the material world. Finally, there is disappointment. Doesn’t matter what it is. Even if you buy the best car, one day you will be disappointed, and you will sell it. So even if our car doesn’t remain forever with us, how do you expect from others? Seasons are changing, nature is changing. Disappointment is, in reality, not a disappointment; it is the changing process. It is a developing process. If you remain on that one, then it is said: "Pāni to chalta bhala, pada gandela hoy, sādhu to ekānta bhala, sādhu to ramta bhala, dāg na lage koy." Pāni to chalta bhala is best; it means that water is flowing. As much as water flows, it becomes pure and clean. But if water remains somewhere stuck, it becomes stagnant. Similarly, the sādhu. The life of the sādhu, the aim of the initiation, sannyāsa—"san" means saṁsāra. This world, everything that is there, what keeps you back? You go to some other country and then you are homesick. Water is there, also sky is there, also food is there, earth is there, good nature is there, but something makes you homesick. That is attachment. This is very hard to overcome. This attachment is keeping us back. Like that farmer who, because of his tobacco pipe, came back from heaven. He said, "I quit heaven because I don’t have a tobacco pipe. I come back to earth." So even the beautiful path of spiritual development, we quit it. We stop it. Through some kuśaṅga, through some blackmailings, you fall into the hole, but somebody holding your hand, you pull them all inside. So find your path again. Seek that path. You know, there is one nice film, an old film from long ago. And you know very well. It’s a film about one seagull where always that beautiful song is guiding: to find thy way, find the way. Other seagulls are sitting on the dirt and eating this and that, like this. But one sits there and doesn’t take anything, and then takes to flying again. Similarly, the jīva has vairāgya, would like to go, but inside is attachment. This attachment is a prison, is a case. You have a cage, one bird; the cage is big, 2x2 meters or 3x3 meters, on our balcony, and this bird sees other birds flying free. But you love this bird, and you present it. So it is not ahiṃsā to imprison the creatures in a small cage. Maybe there was a life in prison in a past life, and you ran away. So he became a bird and was again put into life’s prison. So this jīva journey, sannyāsa—saṃsāra is this word, nāśa means detect, detest, sorry. As long as you will not be detested, there will be attestment. Then the jīva will again suffer. Therefore, water should always flow, and that sannyāsī monk should always move. If you stay in one place, then attachment will be created, don’t worry. So now you understand me? Why Swamijī is traveling so much? He must take care of his body. Who takes care of the body? Only God. As long as Mahāprabhujī gives you energy and strength… And one day, when you will sit only at one place, then you are counting the days, old, hardly able to move. People come for darśan and say, "Oh, great master." But still, the master has a body and remembers different parts of the world within himself. He would like to move again, but the wings can’t help. You try to stretch your wings, but you make like this, and your friend says, "Don’t do it, relax." Relax. So now that Jīvā knows: prepare your journey again. So this is attachment. It doesn’t matter how ill we are; we don’t want to die. So disappointment is in the world because this mṛtyu loka is a disappointment. And the very first disappointment was God Brahmā, the creator. When he is disappointed, what about us? So, Mahāprabhujī said: "Sāch pakad, bhaja sāyi, duniyāme apnā koī nahī." "Mahā-mantra: sāch pakad, bhaja sāyi." Hold on to truth, meaning remember prayer to God. Be sure, in this world, nobody is yours. To whom we think is ours, we have to go away. Our parents, they go. Our children, they go. Our friends go. You will never think… A very beautiful couple, good friend, girl and boy, and they were thinking his girlfriend is the god. And she thinks also he’s a god, and his parents tell something, no. Whole life, you were suppressing us. You are the cause of our problems. Who put you from the wet cloth to the dry cloth? Who gave you eating? Otherwise, you will starve and die. And now you say, like this, to the parents, "That’s when he sees everything." But one day, this very loving couple suddenly says, "I don’t like it, and I want a divorce." Look at that happiness. Joy turns into pain. Sukha turns into dukkha. You want to have one sukha and create duḥkha for many. You create dukkha for your parents, friends, your children, or no children. Think over what this is. What this māyā God has created. Therefore, as long as the body is given, we shall try to create sukha. So that’s called ānanda. But then it’s called mahā-ānanda. Paramānanda. Paramsukham. So mahā-ānanda, that’s called bliss. Divine bliss. And only ānanda is the temporary worldly happiness. A thief goes to make a robbery in the bank, and he takes the money back and runs away happily. "I have it." And running here and there and there. On the 4th District Street, end of the 4th Street, there is standing one car with a blue light. That is the signal, the border between Sukha and Dukha. So always we should search for that param-ānanda, and that is the jīva. Jīva never dies, and jīvan has a limitation. So this jīva is like a drop of water on the whole of our palm. And holding it over the ocean, this drop is jīva and the ocean is ātmā. So this jīva drop falls into the ocean. Now, this jīva is not anymore existing as an individual. So this jīva becomes Śiva. And that’s why we are all doing all the sādhanās and practices and prayers and humanitarian work and good work, and this is to become one, to attain the paramānanda. And that’s why this jīva is looking to merge into Śiva. This jīva is calling. Do you know me? How? Śivo’ham, Śivo’ham,... Śivo’ham. What knowledge did Kṛṣṇa give Arjuna? Chit Ānanda Mehu Masa Śivo Abhiṣeka Śivo Śivo Deveśvara Mahādeva Alak Puriṣa Mahādeva Dharma Samrāta Satguru Svāmī Madhavānandajī Bhagavān Satya Sanātana Dharma Aashtapenam Nirakatanam Guru Charanakam Adhiyor Om. Guru Shastra Sri Guru Dhyanam Ulam Guru Mujam Ulam Guru Vakya Moksha Muka Guru Kripa Om. Deepyoti Parabrahma Oṁ Namo Prabhupādīpā Vināśī Āpī Brahmā Āpī Viṣṇu Āpo Kailāśa Kerasī Āpho Nāro Sārṇe Āpho Seth Sukhrāsī Āpho Dhyānī Āpho Gyānī Āpho Yo Prakāśī Āpho Deva Samnevī Āpho Sura Prakāśī Āpho Brahmā Nirvāṇī Āpho Chalvatrivāsī. Aapho Vedon Ke Gyata, Aapho Bhaktruvasi, Apo Shatnam Ke Radha, Apo Nishwaroopa Ke Radha. Om Namo Prabhu Veetha Bholi Sri-Deep-Narayan Bhagwan Ki, Sri-Sri-Dev-Purisha-Mahadeva Ki, Sat-Guru-Swami-Madhvan-Ji Bhagwan Ki, Sat-Tir-Sanatan-Dharma Ki. So the jīva, this jīvātmā, finds immense peace when praying. Many people, in time of prayer, they begin to gain like this. Why? Because Jīva now finds such peace, and the body begins to reduce the old toxins. When the child is crying and the parents take him in their arms, suddenly the child is so peaceful, like this, calm and then relaxed. Ātmā śānti, param śānti. So jīva needs this peace. Even animals and birds, they all, in their language, also remember God, because where there is Jīva, every creature is aware of God. Not in that way like we do. But everyone loves, or everyone is dear to, their jīva; their jīva is dear to everyone. It’s developing. So saints, sannyāsīs, as old they get, they are getting upgraded. They live in the body, but their consciousness, their body is somewhere else. Sannyāsīs never retire. Now there is a rumor going around all the bhaktas that after the yajña Swāmījī will retire. So, who will pay me the pension? And if I will not make yajña, they will be disappointed that he did not retire. So if someone tells you this, don’t take it seriously. On the day when I retire, you need not tell. But I am tired, but still not retired. I make you retire, so I am not tired. My tires have enough air still. Tomorrow, 11 o’clock again. All dear brothers and sisters around the world, don’t worry, I will not retire. I have to give a lot of, a lot of blessings of Mahāprabhujī. As Amira Satguru underbully, Satguru Dev is speaking inside. I was busy, had a lot of international communications, and I was happy that Premanājī is going to speak about the Upaniṣad. So I was not prepared. I came relaxed inside. But what you think, you can’t speak. And if you speak what you think, it will be dry, not tasteful. So let it speak, Gurudev, within you. In every heart, my God is dwelling. But our adoration is to that heart from which He appears and speaks. This is the aim of our yoga teacher’s training course. Of course, that in you spontaneously doesn’t matter about what you have to speak. Someone gave you a subject: speak about the big toe. Yes, you will say, "What a subject, big toe." We gave you the subject, now it’s your problem. So we gave you the milk; how to take butter is your job. Adió.