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Part 1: The Auspicious Night of Truth: Understanding Mahā Śivarātri Tryambakaṃ yajāmahe sugandhiṃ puṣṭivardhanam | urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt || Tryambakaṃ yajāmahe sugandhiṃ puṣṭivardhanam | urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt || Iti bhasmadhāraṇam. Iti bhasmadhāraṇam. Iti Om. Bhasmadhāraṇeti śrī sadāśivāya namaḥ pinākāya namaḥ mahāyakṣasvarūpāya namaḥ mahājaṭādharāya namaḥ mahā Om sanātanāya namaḥ mahābhasmadhārāya namaḥ pinākāya namaḥ mahāyakṣadhārāya namaḥ devadevebhyo digambarāya namaḥ. But as of which a diva a diggum was an aha, Oṁ śrī nīlakaṇṭhāya vṛṣabhadhvajāya, śrī nīlakaṇṭhāya vṛṣabhadhvajāya śivāya gaurībandhanāya jayavidyā Oṁ śivāya gaurīsarasvatyai yakṣasvarūpāya jaṭādhārāya pinākahastāya sanāt. Today is the very auspicious day, Mahā Śivarātri. Why do we call it Śivarātri? "Śiva" in Sanskrit means Satya. Śiva means beauty, truth, the ultimate truth. And "Rātri" means the dark time. In this Kali Yuga, in modern times, there is much ego, ignorance, jealousy, stress, and anxiety. To avoid all these things, all these difficulties born of ignorance, we need Śiva. This time itself is the rātri, the dark time. To remove all darkness and ignorance, we need Śiva—the Satya, the truth, the eternal truth, and the self-realization that can be attained only through meditation, yoga, or bhakti. Śiva was the first yogī. Whenever you see a picture of Śiva, you see him in a meditating posture. The thousand and eight names we chant are all explanations of him. You can see on Śiva’s head a half-moon, the crescent moon, and a river flowing there. A snake is around his neck, a triśūla (trident) is nearby, and a ḍamaru (cosmic drum) is also there. How is it possible for one person to hold the entire moon and a snake? We need to understand the symbolic meaning of Śivajī. As mentioned, Śiva means Satya. Let us first consider the triśūla, the trident. It has three points. Human beings have the potential to commit sin through three avenues. The first is the mind, our thoughts. If you think something bad about someone else, that is also violence. Thought is the source of one type of sin. The second is karma, our actions. Whatever actions we perform can create difficulties and the bondage of karma. The third is speech, our words. Sometimes knowingly or unknowingly, we speak something wrong, use abusive or harsh words, or words that are undesirable to others. This is how we collect karma. Śiva, with his meditative power, blocks all bad karmas. That is the meaning of the trident. Similarly, we chant many times that Śivajī is associated with the ḍamaru and all his meditative names. He is the guru, the master, God, the teacher—everything. When we meditate on that, we find the eternal truth, and the eternal truth is God. Therefore, no matter the faith or religion, the target for every human being is liberation, salvation, mokṣa, nirvāṇa, the transcendental state. That is our goal, and Śiva is the fulfillment of that. If you read the Bible, it says, "Know thyself." You have to know yourself, as Śiva said. If you read the Tripiṭaka, the Buddhist scripture, it also says Śiva is light. You have to see who you are. If you read the Qur’ān, it says, in summary, that the light you find within yourself is God. If you read all the Hindu scriptures like the Bhagavad Gītā, they say in summary that whatever you are searching for outside is within you. And who is that? That is the light, the eternal force, Śiva. That Śiva we have within. Is it possible? We chant many times, "Nāgendra hāra"—the one who wears a snake as a garland. You can see a snake around him, and Śivajī’s body is naked. As our Viśvagurū said, you can see why he is naked. Truth is naked truth; it does not need to be covered. Thus, this yogī, this mahāpuruṣa, is naked like truth. This is also a symbol of Śivajī. You see the snake around his neck. Is it possible for a man to hold a snake? It is not about being scary; this is symbolic. If you meditate, if you find the eternal truth, if you practice daily, if you follow God and Guru’s instructions, then you will become fearless, free from the material world, anxiety, desire, suffering, or stress—whatever we are suffering from now. That is why the snake symbolizes that you will be free through meditation. Similarly, you see bhasma (sacred ash) everywhere on the body. Viśvagurū also wears bhasma, and we all wear bhasma. What does it mean? It means that one day we must go to the cemetery, sooner or later, and our entire body will be converted to ashes. It is the realization of death. When you know death, you will not engage in cheating, wrongdoing, or collecting sin. That is another symbol. Similarly, we chant in the thousand and eight names: "Gajānanāya Umāpataye," and so on. How did Śivajī put an elephant’s head on his son? People sometimes ask, "If Śivajī represents non-violence, how could he bring an elephant’s head? Did he not commit violence?" If we see it in a material way, we might explain it that way. But in reality, when Gaṇeśa was blocking his way—following his mother’s instruction—he was blocking his father’s path. At that time, Gaṇeśa did not have viveka (discriminative wisdom). Therefore, Śiva dispelled all ignorance and bestowed wisdom. The elephant is a symbol of wisdom, which is why we chant "Gajānanāya." This has great significance: when you meditate internally on the light, you will see all souls are equal. You can see the third eye. On the Śiva liṅga we also put three lines, and in between there is a bindu. Gurujī also wears this, and you can see here there are three lines. Why three lines? At the bottom is one point, which means everything. There are three guṇas (qualities): rajas, tamas, and sattva. One is a better quality, one moderate, and one lower. All three qualities are within the self, and everything is threefold. That is why we put three lines. What is the bindu? It means the third eye. Where is our third eye? Śivajī has three eyes. Why do we have only two? When you close your eyes, then you will see. When you open your eyes, you are constantly influenced by the material world: ego, hatred, property, greed, and attachment. But when you close them, you become free from external influences and slowly go deeper within. You will find the real nature of the soul, and that is the prime goal of sādhanā. That is why you must follow your goal no matter what people say. A yogī is not disturbed; they always follow their path. As the Bhagavad Gītā says in Chapter 18, Verse 66, you must follow your dharma. Just as a fish’s dharma is to swim in water (it cannot fly), and a bird’s dharma is to fly, similarly, a human being must always practice bhakti with the guidance of gurus and God. You must practice daily, elevating your spiritual consciousness. That is your dharma, and you must never deviate from it. All these thousand... you can see that in our beads there are 108. Numerically, 108 sums to nine (1+0+8=9). Nine represents complete completion; after nine, there is no number. It is the completeness we chant, meaning accomplishment. That is why we have this knowledge. Sometimes it does not come; we always need satsaṅg. Satsaṅg can come only through the guidance of masters. Without a master, just as you cannot drive a car without being taught, or swim without instruction, to know how to look within you also need a master. When you know the goal, you must proceed. Otherwise, you will come back and fall down. That is why, on this Śivarātri, from today we commit and transform, and we can manifest many things. Many yogīs transform. Recently, there was research at London University. Scientist Ruth Campbell found that in our brain there are thousands upon thousands of mirror neurons. These mirror neurons mean that whatever you watch continuously, day after day, you will follow. If you watch someone doing something wrong, even if you don’t like it, continuous watching through this mirroring effect will ultimately influence you to copy it. That is why, if you always see good things, you will develop those qualities. That is the sādhu quality, the civil quality. It is always said: find good company, associate with the āśram, practice daily, come to satsaṅg, do meditation, and follow aṣṭāṅga yoga: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, samādhi—final liberation. But for that, you cannot sit directly for meditation. First, you need to purify your body. Our food habits must be slowly controlled. After that, slowly, whatever thoughts we have, we must try to see positivity in every difficulty. You can see the positivity. That is what we can learn from Śiva. And the cosmic drum, the ḍamaru. That cosmic drum is the energy that can create beauty from within. Whatever mantras we chant in Sanskrit originated from the ḍamaru. When Śivajī played that cosmic drum, sounds came forth. Those sounds were interpreted by the sage Pāṇini into Sanskrit as the fourteen sūtras, the Maheśvarāṇī Sūtrāṇī. While Pāṇini was meditating, Śiva went there and played the ḍamaru. Śiva did not communicate anything verbally. Pāṇini thought the blessing was in the ḍamaru’s sound. He was captivated by this sound, which formed the basis of fourteen formulas, and he created these formulas, which became the foundation of the Sanskrit language. So Śiva was the first yogī. Śiva is the holder of the universe. Without Śiva’s blessings, we cannot be here. When you chant "Oṁ Namaḥ Śivāya" even once today, it will purify your heart. This is a great meditation and a great silence. Tonight, the webcast is following spirituality. This is a great day to transform yourself. If you have any confusion, dilemma, or doubt that leads you downward, put your total faith in Śiva. Śiva is within yourself; you just need to realize that. That realization comes with the guru’s grace (kṛpā), and the goal is realized through your own practice. The guru only shows the path; you must walk it yourself. If you do not do sādhanā and do not follow the spiritual rules strictly, you cannot progress. That is why Śivarātri is so significant. You see the trident, also the triangle, and we offer bilva leaves, which also have three parts. Everything is interconnected. We also offer kuśa grass. Why do we offer kuśa grass? It has medicinal value. If you know its medicinal value, you will love to keep kuśa grass in your home every day and offer it to Śivajī. Kuśa contains about 1.7% ether and nitrogen. If you eat a little piece of kuśa grass in a curry daily, it can help avoid sickness, joint pain, teeth falling, or headaches. That is why, whenever we sit for prayer, we use a kuśa āsana (seat); it helps disconnect from earthly energies and is beneficial for us. It is also said that keeping kuśa grass in your āśram or house helps avoid thunderstorms. You can see what great knowledge our ancient sages and ṛṣis possessed. All these offerings are symbolic and lead to bhakti. When you devote yourself one hundred percent, it will manifest. As Einstein said, if you believe in anything one hundred percent, it will definitely come. In the same way, if you believe in Śiva, trust in bhakti, trust your path, and follow it no matter what happens, you will definitely reach the goal. The Gaṅgā flows from the head of Śivajī. What does this mean? Symbolically, you can understand the river. It starts from the mountain and flows all the way to the ocean. It has no rest day, no holiday, no Sunday or Saturday; it has no break, flowing continuously. In the same way, it symbolizes bhakti, seva, guru bhakti, Śiva bhakti, and Bhagavān bhakti. When you continuously evolve every day through chanting, yoga, meditation, finding your path, associating with like-minded people, and reading scripture, you will reach that ultimate destination—the ocean. You carry the purity from the mountain, that pure water, continuously. Another point: the Gaṅgā does not need a road or highway; it makes its own way. It does not need a navigator or a path. It flows regardless of rocks or trees. This symbolizes that our devotion... this human life is very valuable. This might be our last chance, or the only chance, as a human being. This is a great life. With this life, using our hands, legs, and this body, we can perform good karma and finish the bad karma from many, many lifetimes. This is a golden opportunity. Today is the day we can manifest. If we have lost our track, if we have doubts, misinterpretations, or bad thoughts in our mind, today we can get back on track. We can come and follow wholeheartedly. There are so many more things to tell about Śivajī, but Swāmījī would like to share some more. Thank you very much. This day will be a very important day for you. Afterwards, we will have the Liṅga Pūjā and Śivajī’s Pūjā. If you have any doubt, concern, or dilemma, you can ask. Viśvagurujī is here, I am also here. Sometimes our bhakti, our devotion, can be blocked by a little doubt: "Why is he doing this? He is not supposed to do this," or similar thoughts. If you have anything, please feel welcome to ask. Whatever the literal meaning, spiritual meaning, what scripture says, what our God and Guru say, what the sages say—we will try to offer that understanding. Okay, thank you very much. Oṁ Namaḥ Śivāya. Oṁ Namaḥ Śivāya... Svayambhū, Sadāśiva, Bhagavān kī jaya, Sanātana Dharma kī jaya, Dīpa Nārāyaṇa Bhagavān kī, Mādhava Kṛṣṇa Bhagavān kī, Devādideva, Devīśvara Mahādeva kī jaya. Blessed Self, dear sisters and brothers, good evening. Our respected dear Ācārya Jī, the organizers, center manager, Śivjyotī, Sādhvī, all the members of the Australian Association of Yoga and their life, and many bhaktas who have come from different parts of the world—welcome. Also, devotees around the world are with us through webcast, from different parts of the world, different continents, and different times, but they were looking forward. Our Ācāryajī is coming from Nepal. Nepal belongs to that kingdom of the Himālaya, and the king of the Himālaya is known as Śiva. Swayambhū Śiva means he has no father or mother; he manifests himself from the universe. His holy seat is in the Himālaya, Mount Kailāśa, which is now a province of China, a part of what is called Tibet. Long ago, well, you know, there was always fighting between people. It is said that the Buddhists killed the king of the Himālaya, Śiva. The paramparā was Śiva. That is Pārvatī, meaning the daughter of the Parvata (the Himālaya). And then they made the head of the king in that palace from the Buddhists. And that is how many new incarnations of the Buddhist successor came. The last one is the Dalai Lama. But the Dalai Lama is not the head of all Buddhists, only of this particular Tibet. The Buddha himself is Hindu, born as a Hindu. He was a prince. Buddha means enlightened soul. Buddhi means intellect. And the kingdom of Nepal was given to Bhagavān Viṣṇu. Part 2: The Significance of Śiva and the Observance of Mahāśivarātri Every king who was incarnated or born in Nepal was known as an incarnation of Viṣṇu. Āchāryajī, am I wrong or right? Right. Those who have been to the Himalayas and Nepal know there is one temple called Paśupati Mahādeva, the Lord Śiva. He is the God of the divines and also the God of the other lokas. There is a Viṣṇu statue lying in a beautiful posture there. Well, Śiva is the first one, and Ācārya was talking about the Ḍamaru, the drum. Out of this drum, the words came; the Sanskrit language came, as well as the dance, the movements. It’s a long story. Śiva is the one who blessed, and then Viṣṇu came, and Brahmā. Śiva means consciousness. Śiva means beauty. Śiva means liberation. Śiva means the truth: Satyam, Śivam, Sundaram. The ultimate truth is that Śiva is Satyam, Sundaram. The beauty of the entire universe is known as Śiva. Satyam Śivam, that is Śiva. Śiva means consciousness, Śiva means liberation, Śiva means ultimate truth. And Śiva comes only twice: when a new creation, a new world has to be created. That is called Swayambhu. Sarjanhara. Sarjanhara means who is a creator. And Visarjan. To manifest it and dissolve it. Between different yugas and ages, Bhagavān Viṣṇu comes in different forms; till now, there are 24 incarnations. But when the Bhakta’s devotees are worshipping and praying to Śiva, he appears. So there were twelve Śivaliṅgas where Śiva appeared and blessed. That’s called Jyotirliṅga. We have in our ashram in India, twelve Jyotirlingas at once. Liṅga means the universe. The entire universe is like a liṅga. And the space is the divine mother. So within the divine mother, the consciousness which is Śiva is called Swayambhu Hiraṇya Garbha. Hiraṇya Garbha, Hiraṇya means gold, Garbha means embryo. That golden embryo, the consciousness, is within the space. And the space and consciousness, both balanced, harmonized, and united by one, that’s called Śakti, energy, prāṇa, or life, whatever we say. So, Śivaliṅga means the universe, mother and father. He is a mother, he is a father. And a little prayer request: he will be very happy, and he will bless us. Now, once a year we celebrate one night of Śiva. What means that night of Śiva? We meditate and we worship him every day. But this is a day especially where people begin to remember more. The story was that among the indigenous people, there was one hunter. He went for hunting. The whole day, he didn’t find anything to hunt. At the time of the sunset, he went home with empty hands, and his wife was very sad and angry. He had two, three children. They were also hungry. The father didn’t bring anything, so he went back again for hunting. Well, it became dark. So he climbed a tree and sat on a branch because of the dangers from the wildlife. That time he had a water bottle with him, but not plastic, made out of bamboo. So when he was going up the tree, somehow that bottle made out of bamboo was turned, and water fell down. There was a stone, some stone like a Śiva Liṅga, and water fell directly on it, on that rock. While he was sitting, and in order not to sleep, he was breaking the leaves of the tree and throwing them down. And they were falling on that rock. And that was a leaf called Bīl Patra, from the Bīl tree. We got them here. I have to let them come from other countries. From Australia, it is very difficult to bring even one centimeter of a leaf or petal. This is another story, but business is business. So you all will have an opportunity today to offer to Śivajī this bilva leaf with the mantras and abhiṣeka. We got a thousand bilva leaves. The program was that Achāryajī will chant the name, and I or someone will put one leaf each on Śivajī. But the program was completely different. But still, we will have a program until 12, and then there will be some prasāda, special eating. So at night, around 10 or 11, one deer came to eat the leaves, and he took his arrow, and the deer looked up. The deer looked up, and the deer spoke to the man, "Please, I know that I am in your hands now, and you will kill me. But I have my child, and I have to go there. And I have my sister. So can I go and tell them that I am going to die, to say goodbye?" I promise you, I will come back. So that female deer, she went and told, and she came, and her sister came with. The sister said also the same thing, "Please, can you bless my sister, and don’t—that’s you—don’t kill her. There’s a small child." He said, "Well, I have to kill. I also have children." They are waiting, so they went. They said, "Then wait, we will come back, both." So there was then a male deer, and the male deer came, and the male deer said, "Okay, you kill me, don’t kill these others." So again, the deer was standing there, a male, and a few other deer came and said, "We request you, for our all males died or were killed, only one remains. Please, please don’t kill the male deer." He said, "Okay, I will bring them at home first, and I promise that I will come. I will offer myself, and you can." Well, meanwhile, it was four o’clock in the morning. He said, "It is something different. The animals can do like this. I can’t kill them." He came down, and suddenly Śiva appeared there. Śiva appeared and blessed that man. Śiva said, "I’m happy with you. The whole night you were making abhiṣeka with the bilva-patra. So I came through this, your devotion, that you were putting the bilva-patra on my liṅga, on my embodiment." He said, "No, no, I was just nervous and didn’t want to sleep." Śiva said, "It doesn’t matter how it is. I accept you as humble bhaktas, devotees, and you did not kill these animals. So go home, don’t kill them. You will find something." He comes home. The family had so much food to eat; everything was there. And he came at home. He walked, his wife, and she said, "Oh, where are you going?" He said, "No, I’m..." Coming, she said, "No, no... You were already here. You brought meetings. We had a very good evening." Then he said, "What’s happening? Am I crazy?" And then again, Śiva appears, said, "No, my dear, it was me." So Śiva is one of the known in India, one of the most merciful. With little prayer, he will be pleased and bless us very much. So we have... Now, today, here in Bṛṣman Āśram, Śivaliṅga, and his best bhakta, who is always serving him, and with him is Nandī, the Bull. Since Devpurījī yesterday, he is all the time in that somewhere on beauty shop, make-up. So, he really has decorated himself for these two nights to worship and be the nice servant of Śiva. So, mantra has a power. All gods, our Acharyaji said that in every holy book you can find similarity. So Hinduism is that religion which has Hindu means hiṁsā, dur. Those who are away from the hiṁsā means non-violence. The principle of non-violence is Hindu. And this Hindu word was given by the British, but previously it was Aryas. Arya means Ādarśa Puruṣa, an ideal person. Aryas means those who have mercy in their heart, and kindness, humbleness, so that all we humans are the same. All religions are coming now. This religion is known as man-made religions. The God-made religion is Sanātana. What is Sanātana Dharma? For example, you are sitting near a flower bush. How is this seed growing? And how does the seed know that it will get a flower? The flower came, leaves are there, it is beautiful. This is Sanātana Dharma, that everything grows and is coming. So, my dear brothers and sisters. We have this temple here, and our Ācāryajī came from Sydney and made the pūjā in Ugrīśan. And some of our bhaktas, they are making beautiful wooden temples. So, for the last five days, one is our Prakash from Sunshine Coast, from Badarim, and four young gentlemen, strong, came from Europe. They heard that Swamiji is making a temple, and they have to go. So they came from Europe, five people, two girls and three boys. And they all the time were working, and in four days they put the whole structure together beautifully. And it will be. And one of our Austrian, Swami Umāpurī, she donated this whole structure, and our Sunshine Coast Yamunā, she’s going to make a nice platform, and our Deepak, she’s from Melbourne, she donated or provided us very nice food today, so all, and pūjā, or whatever, but we have to use for the pūjā. In the pūjā were special things inside: first is ghee, then was black sesame, then was a grain called barley, and rice, and sandalwood, then saffron, then mango trees, the banyan trees, and different kinds of wood and different kinds of oils. They all were offered here inside with each mantra, Svāhā. Svāhā means I offer that all my karmas, bad karmas, should burn in this fire. I offer this for the peace of the world and for peace and harmony on this, our planet, for our trees, rivers, oceans, forests, etc. Śiva is the first one, who gave us the most beautiful science of yoga. Yoga, yantras, mantras, tantras, all this is given by Bhagavān Śiva. In Western countries, people understand Tantra negatively. How they think, that is not a Tantra. Tantra, tan means expand, and tra means liberation. Expand your consciousness and liberate thyself; this is Tantra. And Mahāyāna Tantra is such a big book in Buddhism. And Buddhist religion is based on the Tantra. But not this Tantra, what Western people like to see, such books with some kind of postures and sexual things. The Tantra has nothing to do with that. Tantra is a very high science of self-realization, the awakening of the Kuṇḍalinī, and samādhi. So this came after someone wrote it, and unfortunately, all the books which are printed, they print only different things and not real tantras. So Śiva is the father of science, language, liberation, mantras, etc., etc. So Śiva is within us, not outside. We are all Śiva. So our jīva, jīva means the soul, that living soul. And life is always life, not death. Living is always living. Even the body doesn’t die. The body has five elements, and all these elements merge into their origin. They simply separate. So, this soul in our body, as a soul we are individual, and as ātmā we are one. Soul is not Ātmā, soul is individual. So, this soul is like a drop which comes from the ocean, clouds, and rain. Drops and drops will merge together, will begin to flow, become a creek and river, and finally will merge into the ocean. So, when we hold our hand above the ocean water, and we have one drop in the hole of our palm, as long as the water is in our palm, this is the jīvā, the soul. And when this jīva, we let it fall in the water, in the ocean, the ocean is Śiva. So this jīva becomes Śiva. The essence of human life is that, to become one with God. There is God, but God is not like how we think. And everyone has a personal God in their heart, in their imagination. So human life is given as a merciful, divine soul. God has, the human has mercy. A human is born as a protector, not a destructor. And the aim of human life is self-realization. The last milestone in this cycle of 8.4 million different creatures of birth and death is called the human. And we have only one last milestone left to enter into the Brahma Loka, or supreme world, and that is human life. To follow the human dharma, what is the dharma of the father and mother to the children? And what is the dharma of the children to the father and mother? What is the dharma of the husband towards his wife? And what is the dharma of the wife towards the husband? If we understand dharma, there will be no quarreling in the family or in society. But people understand dharma like a religion. Then there is a duality. And where is the duality? There is ignorance and fighting. So dharma, it is a dharmo rakṣita rakṣitaḥ. If you protect dharma, dharma will protect you. If you can’t protect the dharma, dharma can’t protect you. For example, the dharma of our eye is to see. And if we don’t protect our eye, it will become blind, and the eye can’t help you. So the whole body is a dharma. Hands have their dharma, legs have their dharma, everything. So humans should achieve that divine consciousness. And that’s called entering the kingdom of the Lord through the gate of sacrifice. Enter the kingdom of the Lord through the gate of sacrifice. We humans have to sacrifice many, many things. We create it: ego, jealousy, hate, greed, anger, revenge, or love, happiness, kindness, humbleness. These all good qualities also we have. So if we follow the spiritual and ethical principles, the non-violence in eating, in drinking, in societies, Acharyaji spoke about this, then we will enter into the kingdom of God. Otherwise, in life, many things happen, good and bad. But most, most horrible things, most tragedies can happen. Is this that human will die without God realization? Pity. No one will go with us, neither our money, house, nor anything. So, this is in our, everyone’s, hands. I welcome you, my dear ones, all for this Mahāśivarātri. And before you go, you should do the abhiṣeka. Ācāryas will chant mantras. We will make a little interval, and after the interval we will have these mantras. Ācāryas will speak about how to do, what to do, and then afterwards we have prasād. Prasād means food, so we will eat something to Śivajī. The prasāda is mostly only fruits, vegetarian, so he doesn’t eat also the leaves, only the fruits which rise and fall down that he eats, so not destroying flowers. To Śivajī we put fruits, carrots, or these things: milk, honey, sorry. We make pañcāmṛta, five amṛta. Amṛta means nectar, five kinds of nectar. And these five nectars, if you eat every day, drink every day, you will see how your health will improve. But there is not a quantity or quality. One tablespoon or one teaspoon per day. But in the morning, when you get up, wash your mouth and then take this. And take at least 20 minutes to drink your water or anything after. Pañcāmṛta is made first, water. In India they are making it with Gaṅgā water. We also made it today. You put one drop of Gaṅgā water in 50 liters, 100 liters, it has all essence in it. Then milk, cow milk, real cow milk, not the dairy cow milk. In Australia, it is very, very sad that you can’t drink any milk directly. They said, "Oh, one child died, two children died." Very pitiful. Very pity. But they didn’t tell you how many children died while drinking this pasteurized milk. That they didn’t tell. But it’s not in my power; otherwise, I would let all free. But as an Austrian government, you are the law, and I respect the law. Then comes the yogurt. That is from milk. But nature has changed. There is one little, not a joke, but a saying, asking, "Tell what it is. Tell what it is." So, Achārya, you have to answer today. A little water, please. It is a very interesting question. So, the question is like this, my dear. It is said, I was born first, then my elderly brother was born. Not a stepbrother, a real brother. First I was born, then my elderly brother was born. And then, with great music and with great things, was born my father. And then, after, was born my mother. So what is that? The answer is this. First, I was born means milk. Then, elderly father or brother is the yogurt. And the great music means churning of the milk was born, my father. And then what remained, the buttermilk, was the mother. So, how do things change? So comes the yogurt, and then comes the butter, and then comes the honey. Thank you. So, water, milk, yogurt, butter, and honey. These are five considered as nectar. So, when we mix five, it becomes pañcāmṛt. Pañc means five, amṛt means nectar. So, nectar, which gives us immortality. So, there are different kinds of nectar. It is called jñāna amṛt. Sabse best hai jñāna-amṛta, the nectar of the wisdom. Then comes vācana-amṛta. When someone speaks nicely and wisely, then these words are so dear to us and inspire us, giving us motivation to go towards liberation. So vāchana-amṛta. Jñāna-amṛta, vāchana-amṛta, charaṇa-amṛta. Charanāmṛta, the holy water from the holy saint’s feet. And then comes the Pañcāmṛta. After it is Pañcāmṛta. So, Jñānamṛta, Vāchanāmṛta, Charaṇāmṛta, and Pañchāmṛta. So, this is our great saint’s wish, he told. That’s what I’m also repeating, what they said. So we are lucky that we are born as humans. We should respect other creatures, love them, protect them, feed them, and not eat them. This is a beautiful slogan of one Mahātma who said. So, my dear ones, you are most welcome. And now Acharyajī will tell you what to do. Prepare some thalis and something, so we make a 15-minute interval. And then, after a 15-minute interval, everyone will have a chance to make Abhiṣek. Please come one after the other, and then afterwards we have prasāda, fruit salads, and very nice kheer. I think many Europeans, no, Australians know kheer, and many may not know. Don’t miss that. This is mostly test fully on the Shivaratri. After you can make it, it’s okay, but the Śivarātri kheer, kheer means, "Oh my God, first you should eat, then I will tell you," and then maybe something. I am also waiting for that. Today we are fasting, and so many are waiting, looking forward, so hunger is sweet, not? The food? So, wish you very good evening. I pray to our almighty Śiva to bless you with good health, happiness, a healthy, long life, and peace and harmony within, and at your home, and in your society. God bless you. Thank you. Om Śānti. Om Śānti.