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Part 1: The Laws of Life and the Purification of Prāṇa Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Śrī Deveśvara Mahādeva Kī Jai, Śrī Mādhav Kṛṣṇa Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsvāmī Maheśvarānanda Purī Jī Mahārāja Kī Jai. Hari Om, everybody. Welcome to satsaṅg for a lecture in this beautiful Gurujī’s ashram in Vienna. Life seems to be a gamble that never ends. Life is ruled by laws from the very beginning, from birth to death. And these laws we have to follow, we can follow. Wherever we go against these laws, some kind of disharmony arises. These laws rule the world, this planet, the laws of nature, the cosmos, the cosmic laws. The laws of the state characterize a system. Wherever there is a system, there are laws within that system that rule it and govern it. Let us say you drive a car in one country. There are certain rules and regulations regarding what you should do, what you should not do, what you cannot do, and what you should better avoid doing. And these rules are valid for that specific country. If you cross the border and enter another country, certain rules from your country also apply, but maybe there are additional rules you should know. It would be ignorance if you go to India and drive a car and suddenly start shouting, “Oh, all these stupid people, they drive on the wrong side.” So many times when we enter a system, or when we live in a system, a society, a country, we are not happy with these rules. But it is our own ignorance to go against them, because it makes sense—it makes deep sense why rules and regulations, why these laws have been created. They enable us to live together in a certain harmony, in togetherness, with understanding and without harming each other. The same applies to our body. The body itself is a system governed by laws. If you study medicine, you will understand how this system works and how these laws work together. If you look into history, history has created many different systems over time: political systems, countries, societies. They change from time to time, but they fulfill certain aims for a certain period. And when time changes, perhaps the system also changes. So, first of all, if we live in a certain system, if we enter a certain system, if we practice a certain system, we should observe the rules, we should follow the rules, we should understand the laws by which it is governed. If we understand or want to understand our body, we have to understand by which rules, by which forces it is kept alive. The main force in our body, or why we are living, is the life force, which we normally call prāṇa. Now, if we ask a scientist what makes the heart beat, he will say, “Yes, there is a kind of knot in the heart called the sinus knot, and that makes the heart beat.” But what makes that knot work? What is the law that governs it? Science in itself is not able to answer that question. To find out, we have to study and go deep into our own phenomenon to realize that there is a force within us, an energy that makes us alive. And that is what, under the philosophy of yoga, we normally call prāṇa. Prāṇa governs all our body functions. Prāṇa is not only the nerve system; it goes far, far beyond that. It is a link between gross matter and consciousness. Prāṇa is governed by consciousness, and it manifests, let us say, through the breath, through the beating of the heart, through the functions of the organs, through the mind, through our senses, through our speech, and so on. When prāṇa gets disturbed, the system gets out of balance. Prāṇa can only be disturbed because, in itself, prāṇa is pure. It is like clean water. But whatever color you put inside, you will then name the water by that color. If you pollute water, you cannot call it clear or clean anymore. So the same is with prāṇa. Prāṇa can be polluted or disturbed by so many factors. Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam. In accordance with the laws, with its natural flow, there are some laws that have not been observed within the system. When I was in India at that time, I had a lot of work to be done in the offices, my own work or for the āśram, for the institution. And many times I saw officers who normally are quite tense in their work; they sit behind their desk, very calm, peaceful, but down under the desk, you see them moving their legs very fast. Many times I thought, what is that? What is happening with that person? And I discovered it is an expression of a certain kind of tension that people have, and it releases in the gross matter, in that physical form. Sometimes you will see people, and we say, “Oh, he has a little bit,” because he has some kind of movements here and there, you know. That is just when the nervous system gets overloaded with a certain type of tension and it expresses it in the body. To purify your nervous system again, to calm it down, to harmonize it, so that your body comes back into harmony, into the system, so that the laws which govern the system can work in their own way. As Swamījī says many times, wherever there is a system, one has to follow the rules of the system. One should not mix other things inside. Because this system has been created for a certain purpose, and it is complete in itself. In itself, it harmonizes through the techniques, through the exercises, and through the laws. If we follow these laws, we will get the most benefit out of it. If we follow the system within the system, we will be happy about that, because then it can really reveal its best and most beneficial aspects. If you have this pure water and you mix color inside, then, of course, it gets polluted. Then the process again has to be purification. And purification is always a process of hard work. We know how much is done in this world to purify water that has been polluted by humans. It costs a lot of money and a lot of investment in time. It is a huge logistic task. And if we put it towards the macrocosmos of ourself, it is not much different. So, once we are nervous and we are not aware of it, but once it manifests itself in the body and we are aware of it, then we can do something. Then it is the highest time to do something. Because this nervousness starts to slowly take over our life; it dominates our life. And it is not only a question that we see it or feel it, but other people do see it. And the impression to others gives an indication, and people will realize it. So practicing yoga helps us to calm down our nervous system, especially prāṇāyāma, to purify it and to make our body healthy. And of course, like branches, small branches towards our consciousness, towards our mind, and towards our spiritual development. We have to have a very strong nervous system to go on our spiritual path. Because truth, when it reveals, is not easy to digest. And many times we have heard about people making spiritual experiences. Thank you for listening. Now I am looking forward to the real satsaṅg. And thank you so much for listening. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Śrī Devpurīṣa Mahādeva Kī Jai, Satguru Svāmī Madhavānandjī Bhagavān Kī Jai, Satya Sanātanadharma Kī Jai. Many know, and many do not know what the “Jai” means. Jai means victory. Jai means glory. Jai means success. And Jai means the love. Jai means the truth. And Jai means be successful. God is the truth. God is great. God is ultimate. And that God is within us. And our victory, our success depends on our own practice and prāṇa. Swami Premanandajī spoke very nicely about prāṇa and gave a very nice example: when water is very clean, water has no color, water has no form. Form is there when there is a color, but the reflection of the sky makes it seem like we think it is blue water, but in reality, it is not blue. If there is a reflection of some trees and greenery, it looks green, but it is not green. Water is pure, and our life depends a lot on water. Water is life, life is water. So in this colorless, formless water is the Ātmā, the Self. And so it is said through the Ṛg Veda that the soul, or the ātmā, jīvātmā, descends from the astral world into this physical world, the material world, the mortal world. This world is Karmabhūmi, our working Kṣetra, the field where we can work. Dharma-bhūmi is within us, and that dharma is to be realized through the jñāna. It does not matter which kind of life you lead—bachelor, married, not married—with many, many different activities, but we should know one thing that is very important. We spoke a lot about citta vṛtti, antaḥkaraṇa. There is one bhajan from Mahāprabhujī, “Antaḥkaraṇame lehar upaje.” In antaḥkaraṇa, now many do not know what is antaḥkaraṇa. Antaḥkaraṇa is our inner function. Man, buddhi, chitta, ahaṃkāra—these are the four antaḥkaraṇa. Man is mind, buddhi is intellect. Ahaṃkāra is ego, and citta is our thoughts, thinking. Within this, the vṛtti awakes, and vṛttis are like water waves. In antaḥkaraṇa, lehar upaje, like a beautiful lake, peaceful. And we throw one stone into the middle of the lake, and we see the waves are created like a disc. These are the layers, one after another. It will remain for a few minutes, not only one or two times and then finish, no. It multiplies and reaches the shore, the earth, to the limitation. Every thought which has the roots or the codes from outside, through our vṛttis, our thoughts, Purījī, Purījī… consciousness with the negative energy. If one speaks beautiful, good words, good sentences, that will also create beautiful waves, and it will purify our antaḥkaraṇa, our consciousness. Secondly, whatever we see, hear, listen to, taste, touch, and whatever we do, speak, or eat—the society remains with talking, etc. That gives us a kind of energy, physical energy, mental energy, and that energy immediately covers your aura, covering all five bodies: Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. That layer is like lamination on a picture. That layer is when you put oil in the bathtub, you go in and come out, the oil remains on your body. Now, what kind of energy and what kind of touch with energy do you have? We have so many layers of different kinds of energy, and the jīvātmā, the soul, is stuck inside. It does not matter what you do; it will not help you. Therefore, we shall try to purify those energies which are dwelling in our body, mind, emotion, and intellect, that make us uncertain, that create fear, that create anger, that create jealousy, that create greed. And that creates the great ego, the pride. Aanek janam dhoya mann ko, chithai ho to aisi ho. Many, many lives you wash your mind, or antaḥkaraṇa, but that spot of those negative energies is such that it is nearly impossible to remove that spot. And for that we got a human life. And if in human life we do not understand, then we will again lose what we got, the golden chance that God has given as a human life. It is the saṃsāra. From every direction we look, there are impressions. And this impression is printed in our antaḥkaraṇa’s layer. From whom you take eating, in whose hands the food was handled, from which field the food is coming—that has a great effect on our body and on our spiritual development. From where the water is brought, who brought it, what was the touch on it? So, we cannot avoid so many things. I think it is enough photos now. We cannot avoid many, many things, but still we should take care. Every word you speak with someone, every relation that you create with someone—you do not know how immense the thick layers of your karma are. So, how much karma will you wash away? Therefore, mantra practice is something like a torchlight to walk through the jungle in darkness, and that is a light which will guide the soul. There is a beautiful bhajan from Mahāprabhujī, and that bhajan sings: “Ghanāḍīna bhaṭakīre me kanyā kāmārī nāra keī kalapamāma bityā jī para puruṣa kelāra, nahī pāyabhāratāra, nahī pāyabhramāvetabhāratāra.” So the “kanyā” means our vṛtti. Our vṛtti is that Kanyā. Kanyā means the virgin, the girl. And she said many kalapas. Kalapa means how many millions of years. “I waste my life with others. I did not find that man, my husband, Brahma Veta Bhartā, who was the Brahma Jñānī, who could give me the love of the Brahman, love of that wisdom.” Kei Kalabha Mambityajī was sometimes alone, lost. Who is saying? The inner vṛttis, inner self, Śrutah. Therefore, the Śrutā, Śrutā means our vision, Śrutā means our aim, you can say awareness. Śrutā vaha jāīye, oh my Śrutā, go there, where there are the holy, the saints, the purities; do not go here and there. Śrutā, the Śrutā is that inner motivation, inner longing. Now, many of you have different friends, relatives, mother, father, or animals, your dogs, your horse, your cat, your pet. Sorry, you are sitting here and you are thinking, in two hours’ time my dog has to go out, I hope my friend will find the time to go there. Now, your sūtra is there. So, where is your sūtra dwelling in 24 hours? There you will go. And when once you are in a negative atmosphere, negative talks, negative energy, then it is like this: you dive deep into the water, but you cannot swim. Up to a certain level, water will support you, but then you will become drunk and it will pull you down. So it is like a rock. A rock falls on you and you lose everything. Manasa, oh Khoyore Kusangyo Kesang, O my mind, you lost everything with kusaṅga, with the words of hate, jealousy, anger, passion, desires, greed, etc. That is the rock on your surta. Surta will not go in that direction. This is, in some way, called infection. So, when you are infected by those negative energies, then it is covered. So, water is pure. Water has no color. It is transparent. Similarly, our ātmā is transparent. But over the jīvātmā and citta vṛttis, it is a very thick layer. So, these are the three obstacles. It is called that one is a curtain, one is impurity, and one is the disturbances. When the thick curtain is there, then we cannot see. Even the beautiful sun is shining, but light does not come through because a heavy curtain is there. This curtain is the negative energies, the negative energy. Temporarily, you feel it is very good, maybe, but the final result will be dark. Āvaraṇa, the mal, impurities—physical, mental, social, spiritual, etc. This also includes our nourishment. What we drink and what we eat, with whom we live, what kind of quality that person has—these are the māl. Mal means impurities. And this veil and dark curtain of ignorance create the vikṣepa. Vikṣepa means disturbances. We are confused. We do not know what to do. We do not know what the truth is. Brahma Satyaṁ Jagan Mithyā. The truth that you are searching for, or that I am searching for, is only to realize that Brahman. The other is a prapañca. This prapañca is created by our five jñāna-indriyas. Though they are known as jñāna-indriyas, when these jñāna-indriyas get wrong information, then it is a prapañca. And so, changing the thoughts, changing the practices, changing your path will not give you anything. Don’t mix. So, as Premananda was talking, that the system, Yoga in Daily Life, which is nearly, I would call, half a decade, or how many years? No more. Half a century. Nearly 50 years. I began yoga in 1953. I began yoga practice in 1953 with my father. So, from that time until now, I am still doing it. So I have researched, I have worked, I have practiced, and we put the techniques in such a way, ancient wisdom for modern times. But many here who are sitting, I need not tell their names, they are doing something different besides. Then I am not responsible, don’t worry. Your water is polluted. You are bathing in polluted water. But they said, “Can I do that technique? Can I do this technique? Can I do that little bit?” Okay, do it. “Can I work with this energy, with that energy?” Which energy do you want to work with? Every energy will have an effect on you. Every touch will give vibration in you, and that vibration will influence each and every blood cell. Spiritual development, spiritual achievement is not a little bit, how do you call it, drama. It is not only play, it is serious. So those who realize this, yes, then I don’t need anything. Anything. There is one nice bhajan. Gurudev, mere jab pās kade mein ās karūn, kis kī kis... Deep Nārāyaṇa Bhagavān kī, so you know this bhajan. Then why are you running here and there? Why are you trying this and that? Do not try this and that. You found it, you have it, now you use it. If you don’t use it, then you will lose it. No one is to be blamed, no one. So pure, scientific, very easy, comfortable, and very clear instructions, the purity, the divinity of our Siddha Pīṭha Paramparā from Alakhpurījī till Gurujī. Now, how we are, I don’t know. How will my life end, and how will your life end? After, people will say, “Yo, that was good or not.” So that path is very transparent, divine, and many, many drink the nectar from that fountain of the Alakhpurījī’s divine knowledge and wisdom. So, prāṇa is like, you know, there is one animal, they call it, a, a... Color. His skin gives the information that kind of prāṇa comes out, or when he or she is angry or scared, then sweating, and he gets another color. So similarly, prāṇa is pure like water, but whichever color you put in, it will be like that. So, to keep the prāṇa pure is not easy. When you are newly married every week, and then every third week you are, how do you call this, divorced, and the next month you are married again, then your prāṇa is something like when the Americans were drilling for petrol. In the Mexican Sea, there was a leakage, and you see how much ocean, how many hundreds or thousands of hectares were polluted, and many deaths. Mahāprabhujī, dip karatā, Mahāprabhujī, dip karatā. Feeling, and you are the slave of that feeling. If you cannot master or you cannot speak to yourself, then you are completely polluted. Part 2: The Purification of Prāṇa and True Meditation There is a filter before one can enter the cosmic light, and that filter is rejecting. It says, "Not, not, not..." I once visited Ramdevjī, a very famous yoga master, in a large factory where they produce Ayurvedic medicines. His medicines are of extremely pure quality. If he says something is organic, it truly is. He showed me the production line where different tablets are made. If a tablet is even slightly damaged—by just one millimeter—the machine rejects it, returning it to powder to start again. I do not know when, but I hope Mahāprabhujī’s filter machine will break so that we can slip through. Otherwise, from what I see, there is doubt. Human consciousness, the human soul—the soul itself is always the same. But when the soul took human birth, it carried a hope, a great hope. As that verse expresses: "Will Thou come, will Thou come, just for once come to me? Will my days fly away without seeing my light?" Night and day, night and day, I look for Thee... Our feelings, our visions, our longing are fixed there, directed toward that God. Two things we never know when they will arrive: death and the customer. So if you own a shop, do not think, "The whole day has passed with no one coming, and now it is just ten minutes before closing—I will close early." The moment you close, customers might arrive who want to buy your property for twenty million. Śrī Śrī... Who am I? Where will we go? Ko’ham? Katham idaṁ jātaṁ? Ko vā kartāsya vidyate? Who am I? From where did I come? Why did I come? What is the purpose of my coming? What am I doing? And where will I go? This human life is the chance to purify the prāṇas. There are practices, very good practices, but I failed. I failed to convey the truth. I could not reach all of you. You were the winners, and I was the loser because you could not follow. In the beginning, I gave the practice: you must come to meditation, sit with one and a half meters of space around you, with nobody near. You sleep there, you practice there, you go to the bathroom and return without touching anyone, without exchanging your hand towel or blanket, and in mauna (silence). Not touching each other—then you will see what meditation truly is. That is meditation. Otherwise, you are seated, meditating yet sleeping, and your knees are hurting. Then your husband says, "Okay, put your knee on me," and you are touching there. So what are you meditating on? This is a joke to me. But as the saying goes, among the blind, the one-eyed man is king. Seriously, come for two weeks to meditate—not one week or three—and it would be divine. It would be great. But no mauna, no one can keep silent. And there was a sādhvī from Barcelona whom I told a hundred times, "Please close your eyes." She had long hair, and she would arrange her hair in such a way that I could not tell if her eyes were open or not. Then she put on her glasses, which were reflective. She acted as if meditating, but she was actually sending SMS messages. Now she also sits writing SMS in meditation. People think she is meditating, but she is on her phone—because the sūtra is somewhere else. Okay, she was the only one. In German, we call it "Blitz Applied Terrain." But this is the truth, though long ago. These are different stories. So if you practice, there should be no radio, no newspapers, no telephone, no communication, and silence. Then you will see what is hidden within you. It will torture you. Who? Yourself, nobody else. You will see what is hidden inside—unbelievable garbage. We have to wear a mask, hold it firmly, and clean it all out. Because of this, meditation seminars do not accept those who are psychically ill, and you must disclose every medicine you take. Even with only ten participants, it should be real meditation. That is meditation. Otherwise, what we are doing is not easy. Many who come to our seminars are very sincere, very good. Yet still, I could not manage. I failed, I told you. You see, we need a scale to measure weight. But you cannot weigh water frogs. You place a two-kilo weight on one side and try to put the water frogs on the other side to balance it. One jumps out from this side, another jumps out from that side; you catch one and another escapes. These participants are like water frogs. Prepare, prepare for years and years. Understand your nourishment, your food—whatever you eat, what karma, what energy it carries within. And where you sleep, what you think now—then that becomes a beautiful meditation. I wish this very much, but in forty-four years I have not been able to manage it with you. You grew old, and I became younger. I have so much energy because I want to give you energy, but you cannot take it. So please, purify your energy. Purify. Prāṇa, pure prāṇa, yet still inside, there is too much impurity. There is a story one bhakta told: a sādhu came, carrying only one pot. Someone had put cow dung inside that pot. Then he went to another house, and they offered milk. "Swamiji, this milk is for you," the lady said. "Put it in my pot," he replied. But there is cow dung in it. "No, don't worry, put it." So she poured the milk onto the cow dung. He went to another house; someone brought nice drinking water and poured it inside, though the pot held dirt. "Doesn't matter, put it." Another came with milk, another with something else—put it in, put it in. Milk accumulated to about fifty liters. Slowly, as more was poured, all the garbage and cow dung were washed out, and pure, good milk remained inside. We have such garbage, such dregs inside. But if we keep on pouring in all positive thoughts, positive energy, meditations, and avoid all these other attacking energies, you will become so pure. It is said that the milk of a tigress cannot be preserved except in a golden pot. If you do not believe me, go milk a tiger and bring me its milk. And it is also said: if you feed a snake milk, the snake will still produce poison. So there are some bhaktas, some people, whom you may tell again and again, but they are like snakes. Though you tell them beautiful stories, divine tales of God, they accept it—this is very good. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... A good smell, and the snake is attracted to go there. But from that smell, they then produce poison in their own bodies. You may go to the satsaṅg, sit there, yet always think you will lose something. You give it, and they say, "No, no..." Give it to me—your feelings, your bhakti, your trust. But keep on pouring in satsaṅg, pure wisdom again and again, and the antaḥkaraṇa will become pure. Let us hope that at the last minute, our heart, our antaḥkaraṇa, is most shining, beautiful, and clean—that milk. The divine Śakti mother’s chariot is a tiger; may that tiger dwell in our heart, and may that divine mother liberate us into the cosmic energy. So, satsaṅga destroys, satsaṅga liberates. Guru Nānak said, "The name of the Gurudev is the boat in which someone will sit." Definitely, that captain, as the master, will bring your boat to the mainland. If you jump out like a frog into the ocean, then of course there are many hungry creatures. They would like to have breakfast, some new variety. And what is a new variety? The bhaktas who jumped out of the boat became victims of that shark. You know, she likes it very much. So prāṇa, the inner quality, is within you. And please, for the healthy people who can endure and sit for two weeks of meditation—that would be great. I hope before I die, at least one seminar will be successful, but I do not find anyone. So try, make a saṅkalpa; perhaps next year we will do a meditation retreat. It will be great. You will be happy. Or you will begin to scream, "Swāmījī, I don’t want this! You want to destroy my knees!" I said not only your niece, but your nephew also. These are the instructions. Yoga and life are that light which leads us. What remains for me to tell you last—which I can offer for you and for me to Mahāprabhujī—is one bhajan. Gajānandjī will sing. Come here, Gajānand, with your harmonium. Nobody comes here, and Līlā come for Ḍālak here, near Gajānandjī. Yes, and cameraman, don’t cut Gurujī’s throat. Gajānandjī, you know the bhajan, "Prabhujī mere avaguṇa cita na dhāro." Translate quickly the main words, what it means, and then sing. Okay, "Deep Narayan Bhagwan" aki bhajan from Sūr Dās Jī. "Avaguṇ"—"guṇ" means positive qualities, "avaguṇ" means negative qualities. So he says, "O Lord, you are called Samadraṣṭī, the one who looks with equal vision upon everyone and sees the divine in all. Please don’t look at our negative qualities, but if you wish, you are able to carry us across. Mahāprabhujī, please grant your grace. Mahāprabhujī, please grant your grace. Please don’t look at our negative qualities, for in essence, it is Brahma. Ātmā and Brahma are one and the same. Please look at this divine essence in us, and don’t look at our negative qualities." Saints have no irṣā. The book is written, Swāmījī. What? Bhakta jana. Yes, it’s all written. So some people are talking because they are already in front of the flute, like a cobra. Gajānandjī is singing, and they are all like cobras. Thank you. You now have, very soon, on the 25th and 26th of October, a very nice seminar here with Gajānanjī—a lecture, "Das Gemeinsam" from Prāṇa. Geheimnis. Geheimnis. So, as far as Geheimnis, but now I have... So, he will try to bring it back in order. This is about prāṇa and prāṇāyāma and techniques and good things. Yes, this is good. It is very exact. Vāyu is prāṇa, vāsa is prāṇāyāma. The vṛkṣāsana from prāṇāyāma. Prāṇāyāma is Rāja Yoga and Haṭha Yoga. Prāṇāyāma, Mantra, Mudrās, Bandhas, Prāṇāyāmas, techniques, and depressions, and Mokṣa. On Dhani’s, Gurujī’s, Mahāsamādhi, Satsaṅg—so we can. Hari Om. There are a few pieces of information, also good for the webcast, so everyone knows. This year we always hold satsaṅgs and memorials, anniversaries, according to the day when Gurujī or Mahāprabhujī or Devpurījī left their body. We follow the lunar calendar, which is accurate. So this year, it falls on the 30th of October. In 1909, on the 31st of October, Oli Gurujī left this physical body, but he is with us in his divine energy. So this year it is observed on the 30th of October. I will be in India on the 22nd. The 21st and 22nd are Diwali; I will be in India. I am now going to India in three or four days. I will go to Gujarat for ten days, to the western part of India near the ocean, where Gurujī spent most of his time. He had many, many bhaktas there. I don’t know—I was not there—so I will try to see them if they are available. I am going to Dvārakā, where Bhagavān Kṛṣṇa spent his last times. That Dvārakā, the palace where Kṛṣṇa lived, is said to have emerged from the water. And then Somnāth, the Jyotirliṅga—not Dvārakā, the Jyotirliṅga Somnāth, is on the coast. It is beautiful. But I am not taking the group with me; I am going only with five or six people to travel, and I will see. Then I will take you people there, maybe next year. So this is how it is. We will see. Second, at Christmas time, I will be in Wellington, Auckland, in New Zealand. I will celebrate Christmas with you, starting here a few days beforehand, and then Mahāprabhujī’s Mahāsamādhi. Then I will go to India and stay there until about the 22nd or 23rd of December. After that, I will continue to New Zealand, and then from the 7th until the 28th of January 2015, I will be in Fiji. There will be a seminar with limited places, only for thirty people. I do not know if they have already registered or not, and the conditions are set. Yes, then I am coming back. So winter group, if anyone wishes to go to India for Christmas and New Year, you are most welcome. You can go to Jadan, spend time there, or go to Khattu or Kailash. But let us know first so that we can organize appropriately—discipline, practice, try to meditate there, and be good disciples, because I will not be there. I will see how well we were there. The Mahāyajña which we wanted to conduct in 2015, unfortunately, will not take place because the temple is still not ready. When the temple is not ready, what can we do? When the husband is still not present, whom should she marry? No. So, unfortunately, it should have been finished last year, but that is how it is. This is life. When the temple is completed and we then perform this Yajña, it will have meaning. We will conduct Śivjī’s pūjā there, with the Dvādaśa Jyotirliṅga sthāpana, and we will obtain a good priest. It is not easy to find a pūjārī, not easy at all, because everyone wants to study English and computers. You see, in Austria and Europe, in many villages, there are little churches but no priest there. Yes, they are now bringing them from Sri Lanka, from India. You see, people have lost their relationship with God, with spirituality. But it is His divine will. Because God does not want someone who is incapable to enter the church. You know, if one is not capable, not doing the correct things, it is better to keep the door closed than to open it. But it is a pity; so many churches stand free and empty. In America and Australia, churches are sold at very low prices because they cannot sustain their activities. A large church was sold for five dollars, yes, symbolically five, because the monthly maintenance was two, three, or four thousand. So spirituality is waning, and we are missing Swāmīs too. Our Swamis are jumping like kangaroos from the lungi to trousers, from jeans to bikinis, and from bikinis to—I don’t know—F-kaka. I said ka, ka,... ka. It is not easy to find the truly good. A sanyāsī means one who represents Dalak Purījī and the Siddha Pīṭha paramparā, one who is capable, who tries with their heart. Of course, I have many. There’s Gajānandjī here, Premānandjī here, and many others are still there. There is nothing to say; they are growing, they are growing, and it will be. So, what I wanted to say... Yes, the yajña will not take place. But during holidays, you are welcome to go as a group and do seva at the āśram. And those who wish to come to Fiji must register first. Otherwise, you arrive and there is no place; that is not good. So, I will not be available there. I will be there in the evening for prayer and satsaṅg. I am going to record something: how were my 43 years, 45 years? And finally, I will write, "I failed." So perhaps you will act now, and I will not have to write that chapter. Discipline, Athāyoganwa Satsaṅg. When that is finished, you know that there are 1008 statues of Śiva. He is also coming in that temple, in that graha. Those who dedicate or donate a statue will have their name or family name embossed there. It doesn’t matter—your husband’s name, your wife’s name, or anything—and that name will remain forever. It will not be removed as long as the Om Āśram lasts. Śrī Śrī... Garbhgra means the area where Gurujī is sitting, this sanctum. It will be about three by three meters, or three and a half by four, I don’t know exactly. It will be designed as a universe, a cosmic egg. When you enter, you will hesitate, fearing you might fall. It will be dark, dark blue, with all the lightning and stars—our experience taking shape there. In the center will be a crystal Śivaliṅga, illuminated, Śivajyoti. That is the first creation that emerges, and only one sound will be inside: Oṅkāra, the sound Oṁ. There will be thick curtains, like in an opera. Ten to fifteen, or twenty, people can go in and then come out, so that you witness that cosmic vision and only Śiva, how He appears from the endless universe. Yes, we are working on that. If you know anyone skilled in doing such things, they are most welcome. And if someone wishes to dedicate and donate the entire amount, it will be about 300,000 to 500,000 euros—not a huge sum. But that will be entire; you will dwell in that universe constantly. Yet if you cannot do it, do not force your heart. Sabkhus Devīdātā Dīp Dayāl: what you have given, you have given; you have no right to ask back. Otherwise, many, many karmas will attack you again. So if you do it, you must do it wholeheartedly. It is not that many people don’t know, but this is something special. That is why it takes time to finish the temple. There will be 108 fireplaces in nine days, and it will be a great yajña. Already, articles are being written, and it will be remarkable. So, two things I want to say: in summer, you can go whenever you like; in winter—sorry—winter holidays. And now, if you want to accompany me in December, I will be there for ten to fifteen days in India; you can be with me. Those who wish to go to Fiji or anywhere else in time must register. Otherwise, enjoy. I wish you all the best and much love. That’s all.