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Deep Nārāyaṇa Bhagavān Kī, Deveśvara Mahādeva Kī, Satguru Svāmī Madhavānandjī Bhagavān Kī, Satya Sanātana Dharma Kī, Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam. Good morning and good evening to all devotees in different parts of the world. Blessings are coming from a beautiful island paradise on earth whose name begins with "F." Next time, you tell me which one. The human god has created different creatures, and humans are almost everywhere. Humans develop culture, and culture becomes a dominating power for societies; we all hold onto our culture. We all speak about culture, and of course, every culture is a good culture. No one should discriminate against any cultures. But there is one culture which everyone needs, and that is called agriculture. People are fighting for their cultures and destroying agriculture, manipulating our beautiful nourishment. In the Upaniṣads, in Āyurveda, in yoga, we always pray for nature: peace be on the earth, peace be in the air, in the water, and peace shall be in the vegetation—the herbs. Every plant, every blade of grass is a herb. Everything is nourishing and maintaining the health of the entire earth. The creatures in different parts of the world, on different spots of the earth, know what they should eat and what they should not eat. Every creature has its nourishment, and what it should not eat, it does not eat. Unfortunately, humans have lost the sense of feeling towards culture and agriculture. Humans have manipulated vegetation, what we call nourishment—the food—and that is why there is aggressiveness in humans: greed, ego, the lust for power and domination, fighting for material wealth. This is only because humans have lost their feelings. They do not know what they need. They follow an artificial way of living, an artificial way of dressing, an artificial language, artificial behavior, and eat artificial junk food. This causes physical, mental, social, and spiritual health damage. Therefore, yoga and life are constantly struggling to bring this message to humans: come back to nature, respect nature. Some philosophers said we eat for living, we do not live for eating. Āyurveda began in Satyuga, the time when the ocean was churned and nectar came. Dhanvantari incarnated and brought the nectar. So Āyurveda is as old as the yugas, the Satyuga. Āyurveda is that old, since the water element developed on this earth. Some say it is a few thousand years old—that is wrong. Yes, a few thousand years ago, some ṛṣi wrote something about Āyurveda. But a ṛṣi wrote about Āyurveda—from where did he or she get the knowledge? It must have already been there. Therefore, Āyurveda says the first happiness is a healthy life. The first prosperity, the first wealth, is good health. Since we manipulated our way of eating, we are suffering. Who is born will die, and who died will come back. But out of 8.4 million different creatures, humans have to realize, and humans know: What is God? How to realize God? Self-realization is what we have here, in this beautiful retreat or seminar on this island, Fiji. Now you know which island I meant. Every island here is God's blessing: very ancient, very, very ancient mountain hills and stones. One of the best drinks is water full of minerals. And here we have our spiritual retreat called Dream View. Here we have this subject: Ātmā Anubhūti, Ātmā Cintan, Ātmā Bodha, Ātmā Svarūpaha, Ātmā Sohī Paramātmā, and Paramātmā Sohī Ātmā. Ātmā Cintan—without Ātmā Cintan, there is no Ātmā Anubhūti. Cintan means constantly thinking: Who am I? What is Ātmā? What is Jīvātmā? What are the four bodies? What is mind? What is intellect? What is consciousness? Among all this, we have to focus our concentration on one point: Ātmā. Thinking over there is a word called cintā. Cintā means worries. Today is very cold, so I think cintā means worries, and cintā means thinking as long as you have not yet understood what it is or how it could be. Constantly, we are thinking and making experiments. No doubt, in the last few decades, humanity has made such great strides toward technology, and we have it practically in our hands. But they did not contemplate. They had clear visions, very clear, and then they tried to realize them in reality. That kind of research, science, and technology succeeded. Still, a lot of things have to be done. But at the same time, they have two kinds of cintan: chintan and chintā. Both are going together. Chintan means how to do, how to realize. But at the same time, they are worried; they have a chintā. It means that people should not use technology in the way that we call misuse. So they are both parallel. There is chintā and chintan. Similarly, like parents—the mother and father of a child—when she gets pregnant, they have the chintan: How will my child be? How happy am I? How should I educate my child? My child will be good, brave, and so on. But at the same time, they have a cintā: What will be the future of the child? What education should we give? What kind of society is one involved in? They hope that the child will not pick up bad habits, etc. Chintan and chintā are both one bank of the river, and another is another bank of that river. So, rivers have many curves. In our chintan, we have many changes, up and down. And in our chintā, worries are also up and down. Between them is our pure consciousness awareness: what would I like to be, and where is my target or my aim? Like the river is targeting the ocean, the river makes its path. Even between the mountains, the water breaks the mighty rocks. Water has so much strength that it can remove the rocks, but water is also very gentle. Water can enter anywhere; if your house is not waterproofed, it will come into your living room. In the morning, you could have a nice bathtub in your living room. Every element has its power. Therefore, great Parśurāma. Parśurāma is also one of the incarnations in the 24 incarnations, a Rāja Yogī. Agni jala. Rāja yogī agni jala. Jiskī ultī rīt. They have very much energy. It can be in the wrong direction. Darta rahī o Parśurām. O Parśurām, be cautious towards this nai dekhe pṛth. They do not think of love. When the dominating power awakens in that, there is no tolerance, no mercy. So Rāja—a king—has its own willpower. It is good to be a friend, but at a distance. You never know when that king will throw you away somewhere. Rājā Agni is fire. Fire is very good. Without fire, we cannot live. In our body is a fire, but if the temperature goes high, immediately we go to the doctor. So, maintain the temperature in the body. If the temperature goes down, it is an alarm. Falling temperature is more dangerous than rising temperature. So, agni. Without fire, we cannot cook. Without fire, we cannot do anything. Fire is a part of our life. When fire breaks out, burning the whole house or the whole forest, the fire will not tell you, "Do not worry, your temperature will always be balanced." It can burn you into coal, and coal into ash, and ash to the wind. So Rājā, Yogī and Yogī. Also, the Yogīs, when you make some steps wrong, they cut it. Go. And then when the yogī tells you, "Go," that is called the curse. A curse means any spiritual person who has renounced and works for all, when you do something against, you are lost, and lost forever. You have a beautiful, beautiful necklace made out of diamonds and gold around your neck. You go swimming. As long as the necklace is fixed on your neck, all right. But when it breaks, it goes down so quickly, you cannot dive and catch it back. A few kilometers deep into the ocean, gone. Similarly, when that thread is broken, you go. You think that you are spiritual and you are doing spiritual techniques. They had no, any, no any sense, therefore, because Rāja Yogī Agni. The water, beautiful water. We love our ocean, the very beautiful Pacific Ocean. We began to swim—oh, so nice. We are thirsty, and we drink water. It is very good for quenching thirst. But if a hurricane comes, a tornado comes, a big flood comes, that is the mighty power of the water element. You do not know how to survive because at that time this element is in its vikāral rūpa. Vikāral rūpa means it comes out of its tiny energy into a big power, which can become destructive too. It does not care. Because you misuse it, you lost the faith, you lost the love, you lost the care. You are cheating nature. And we see how the climate is changing. Rājā, Yogī, Agni, Jal. Kī ultī rīt. Reet means their nature. It means their dharma. Reet means their way of living. Reet means their tradition—so it has many words you do not know. When they change their nature, there are certain dogs. They are very friendly, very nice, and they stay at home. But the dog gets a kind of illness, and he attacks his master, his own owner. When he is attacking his master, then there is nothing remaining but to put him in samādhi. So this mighty power of nature—do not take it easy. Parśurām Jī said, O Parshuram, be cautious. Be friendly, gentle, and use what you can. But do not abuse. Ātmā Gandhījī said, "Nature does not need us." We need nature. Nature is feeding us. Nature is taking care of us. So before coming to Ātmā Anubhūti, we have to go to Ātma Cintan. And before we make Ātma Cintan: Who am I? Ko'haṁ kathaṁ idaṁ jātaṁ ko vā kartāsya vidyate? Who am I? From where do I come? Where am I going? For what did I come, and what am I doing? Who am I? So Cintan says, "I am not the body." I am not the muscles. I am not the glands. I am not the organs, neither flesh nor skin. I am not the bones. I am not the emotion. And I am not the mind. I am not this, and not the intellect. These are the covers around myself, doing their duty towards me. Let your servant work. But when you become the servant of the servant, they will dominate. Everyone has their place. So when you abuse, in the wrong way, utilize your being—your entire being except the ātmā—you will have sorrows. Never, and never, will you be happy. It does not matter what you do. If you say, "I am happy," temporarily you are happy, but you lie. If you are happy, then try twelve years—not one second are you unhappy. Then you can say that I am happy near to the Ātmā. So this Ātmā Anubhūti seminar, which we have, is between Chintan and Chintā. Parallel to the Chintā, the worry, the sorrows, is Chāhā. Do not forget, when someone says, "What is your tea?" you say, "No milk tea." They say, "No, no, we did not say 'you milk tea.'" Chai means two: what you want, what you like to drink, what is your desire, and chai—what is your choice? So chaha, chaha, and chaha—this has to be understood by language in Sanskrit, which we do not have many different words for in English. So it is that chāhā, desire. That desire is a wall, an obstacle between Ātmā and Jīvātmā's approach. Chaha chudi. Chudi is the bangle on a woman's hand, made out of glass. It touches little, broken, or is connecting, binding you, attaining you—that emotion, that greed, love, that is accompanied by sadness, ego. Jealousy. Jealousy means constant fire; fire is burning, and very soon it will burn everything into coal. Chaha churi chamarni, it is a skin only, this chamḍā, chamār, chamḍā. We are all chamār. Generally, chamār, they call the skinner. When an animal died, they skin. But we are all chamār. Why? Because we are in the skin. Without skin, we cannot live. From birth, everyone is śūdra. And by karma, profession becomes their caste. If you are working with wood, a carpenter, then you are a carpenter. Building a house, you are the machinery or the engineer. This is how the caste has changed in different ways. Others understood after. Mahā nīcān kī nīc. There is nothing more than Mahā. Beyond. Beyond of the beyond. There cannot be greater, nor can there be the lowest. Mahā nīc. In Slovak language, nīc is lower. Nīc kī tatra. The lower tatra. And in Sanskrit, "nīc" is also lower. The same word: Mahā nīcān. Nietzsche, the lowest of the lowest, who is that? Who has no mercy, no love, negative thinking, and cannot be happy. Nietzsche means lost all the good qualities, and he will attack anyone in a dirty way, and that one is going constantly down and down and down. Now they are dying, they do not know what to do, but they catch someone to take it also into hell. That is the work of the devas. They take you up. A rock will take you down, and wood will take you up. Why does the wood keep you on the surface of the water, and why does the iron or the rock take you down? Because the wood is born through the water. Wood is nourished by water, like a child is born from the parents and nourished and taken care of by parents. These parents will not let the child go down. Similarly, the mother or father ocean, mother lake and father ocean, will not let wood go down. And such a one, it means one's self is swimming or fluttering and will also save others' lives to remain on the other, save your life. Mahanich is the sinner of the sinners of the sinners, whose vessel, pot, is completely dirty from so many desires, from so many rubbish things, and so many bad experiences: anger, hate, jealousy, complaints, tricks, cheating, many things, hidings. That is called a Nietzsche. Mahā Nietzschan kī Nietzsche. Even the lowest than the lowest one. Pūraṇa Brahmathā. Oh, my dear, I was complete Brahman. I am Brahman, and I am Brahman. If you would not be between, between what? Jeeva and Shiva, the Jīvātmā and Paramātmā. Jīvātmā is a freak, because of these desires. Only happiness, joy for a little time. But the troubles will be lasting long and long and long. Only the wise one can say, "Finished." How to forget like last life? You do not know what your last life was. One after another, how was it? We do not know. It is only the way to work further toward realization. If you would not be between jīvātmā and ātmā. Jīvātmā has tried to go through, but this quality does not let go of us. Therefore, Rāja yogī agni jal, jākī ultī rīt, darta rahī par sū ram deke thodī prīt. They do not have love. At that time, when everything is getting out of control, then they become out of control, to finish, washed into the ocean. Hari Om Darśat. How many have gone into the ocean? There is one song: "The answer, my friends, is blowing in the wind." So, how many were there? We do not know. How many flowed into the ocean lying inside? We do not know. Ages and ages, all the lokas, all the yugas—who are we? We are not even a second living creature, according to the counting of the entire universe, time. Our life is not a quarter second, but still God has given the chance for humans to come to that Brahman. That desire is like the tail of a dog, like this. And you hold it for one day, or put a bamboo pipe inside for a few days, because you want to have the tail of the dog straight. You take the bamboo out, and the tail will go again like this. So as long as you are sitting with the master or in satsaṅg, you understand, and you think, "Ah, Master is gone 20 meters far." He said, "Oh, it was nice, no? Okay, what should we do now? Go swimming?" Then he said, "No, I want to go drink a coffee." No one is making cintan. Everyone has cintā because you have the ca. So, ātmā-anubhūti. Before ātmā-anubhūti, ātmā-chintan. How to realize this ātmā? How to overcome? So this technique is a very special technique I have given to Umāpurī temporarily. When we go from Fiji to Umāpurī, we will forget it. Like in Śrīmad Bhagavad Gītā, Sañjaya got divine vision to inform the blind king what was happening in the Mahābhārata battle. The battle of Mahābhārata began. When it began, Sañjaya looked there and could see widely all that was happening from a far distance. When it was stopped, his vision was gone. When the battlefield was over, the Pāṇḍavas went, the Kauravas died, and everything, and Bhīṣma and all are lying there. Dhṛtarāṣṭra, my blind king, he said, "Sañjaya, tell me, how looks the battlefield?" He said, "Thousands and thousands of your soldiers are lying and crying, and many vultures and animals are there." And what about my children? They are suffering in the same way. Is there any life? And Sanjay said, "Your Highness, a curtain is coming in front of my eyes." I cannot see anymore. Similarly, when you cannot keep the kriyās with the dignity, with the love, then you will come out of the tent, and another curtain will come, māyā. You see who is dancing, who is there, who is drinking coffee, who is going to eat. The curtain is gone. So these two weeks, try your best to make the ātmā-cintan and forget the chintan. Chintan means worries, and if you are worried and afraid, then you will not get it. Then they spoon in the honey but cannot taste the honey. He is funny, but you cannot taste that honey. So, Ātmā Cintan, not a cintan. Who am I? How to get near to the Ātmā? I wish you all the best. And tomorrow again, same time, 9:30, our Fijian time, PM, or AM, I will be with you, my dear. Many blessings to all around the world who are with us. Many, many. Austria, Croatia, Slovenia, all, all. Who has a birthday? Happy birthday. Deep Nārāyaṇa Bhagavān, Devāśvara Mahādeva, Mādhav Kṛṣṇa Bhagavān, Satya Sanātana, Oṁ Śānti.