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Śrīman Nārāyaṇa Nārāyaṇa... Śrīman Nārāyaṇa Śrīman Nārāyaṇa Nārāyaṇa... Śrīman Nārāyaṇa Nārāyaṇa Śrīman Nārāyaṇa Nārāyaṇa Śrīman Nārāyaṇa Śrīman Nārāyaṇa Nārāyaṇa... Dīp Nārāyaṇa Nārāyaṇa... Dīp Nārāyaṇa, Dīp Nārāyaṇa, Nārāyaṇa, Dīp Nārāyaṇa, Nārāyaṇa. Dīp Nārāyaṇ Bhagavān kī Devadhī Dev, Deveśvar Mahādev kī Satguru Svāmī Madhavānandjī Bhagavān kī Satyasanātan Dharma kī Salutation to the Cosmic Light, Lord of our hearts, Omniscient and Omnipresent. Deep devotion and respect to our Siddha Pīṭha Paramparā. This beautiful city, Szeged, is very historical. Also, it is a city of education. Around the world, students come and study here at Szeged University. For us, this weekend was a very blessed weekend. When we came, it was grey. And as you all came, it became the light. So you see how you brought the light. This light means that we have the light within ourselves, Mahāprabhujī. It was a nice weekend, and it is nice and will be nice. Thinking, what one thinks, like that one becomes. The mind is a mighty, mighty power. This mind can create world war, and this mind can again bring peace. This mind is torturing humans. Humans have no power against the mind. When the mind is on the right way, when the mind has proper education, when the mind has an opportunity of satsaṅg, then the mind can liberate us. The mind opens all the doors for us. All minds can close the doors of the prison. All this is the Māyā, the game of the mind. The mind is produced by our desires. And the mind is given as the dominating power, which holds the desires and the senses. So, you remember from yesterday’s talk how the soul is coming to manifestation. Now, Ādiguru Bhagavān Śaṅkarācārya, who brought the philosophy of the Advaita Vāda. Advaita means non-duality. There is a duality, and there is a non-duality. And unfortunately, both are there. But finally, the victory is in the non-duality. Duality, we have to understand differently. The duality can kill us. Duality can destroy oneself, and there is a duality. We have to deal with the wise thoughts, so dualism and non-dualism. Non-dualism is declaring the final truth. What is the truth? Brahma satya, jagat mithyā. Finally, only the truth is that Brahman. This saṃsāra, this world, is not a reality. It’s only a vision, an illusion. This world is like a horizon. What is a horizon? The horizon is that as close you go, the farther it goes. Similarly, the reality of this saṃsāra, this world, as close as we try to get to reality, there is suffering. What never changes, that is the reality. Our mind changes so often; we promise so many times. And we change our promise. We decide some profession, we change our profession. And nowadays, you decide to marry, and again you divorce, and again you marry, and again you divorce. And you give the anger and the mistake, guilt. To the others, we are lost. The reality is that Ātmā, what we call the Self. Self, written with a capital letter. That Self is God Himself. God is nothing but that Ātmā. And we are also that Ātmā. A little ant is Ātmā. As ātmā we are one, but that is called jīvātmā. Jīvātmā is a mixture of ātmā and ātmā, so that reality of the ātmā is a reflection in jīvātmā, and due to that, we think we are that one. The Jīva is a soul, and the soul is not Ātmā. Many people translate soul as Ātmā. If the soul is ātmā, then we have the same destiny, but we have different destinies. If we are all jīvā as ātmā, then we have the same destiny. It means when I ate, my stomach was full. Now your stomach is also full, you don’t need to eat. This Jīvātmā ate. If it is you, your Jīvātmā and mine are one, then I ate and you are already full. It’s not like that. You all do not have the same father, and you do not all have the same mother, and all have the same wife, and all have the same husband. It does not function. This system is disbalanced. The creation has no value anymore. Why is the creation created? This world is declared as the mortal world, mṛtyu-loka. And these countless creatures, which have different forms of life—physical life, astral life, and between the astral world and physical world—come to the mother’s body or in the eggs. There are four different ways to come to this earth, and there is a divided quality of progress in these four ways. The life which is created through the stink or sweating, bacteria, what we call the flu, many things, they are living. Some of them have only one minute of life or not even one minute, but they multiply very quickly. Yes, including them also. It comes, it is called the undies, the which are born from the mother’s body as an egg. So, including the fish, water life, and the birds which give the egg, as well as the reptilians. So this is the second category of life. Then it comes Udbis. That Udbis is the sprout. It is a vegetation. Every seed has life. If there is no life, the seed will not sprout. What they are doing nowadays is manipulating the seeds, and they make the seed. Only once grow, and then you have to buy again. Almost all in the whole world, so quickly within a few decades, they manipulated all the seeds, even what you call your pumpkins, watermelons, all kinds of seeds, so they grow once, meaning to give the fruit, and when there is no more fruit, then also the plant will not grow. Now, such a nourishment, such a food we are... Eating, so our food has become seedless, and be sure we will become seedless also. Maximum, you will be able to give one child, and the next child we don’t know. Many grandchildren are born very much disabled children. So this is a manipulation, but the seed—our life depends on the seeds—and not only our... Seeds, whole vegetation. We say the Mother Earth will never lose the seeds. It was. Now it is coming time. Those seeds will grow has no any use, and if that, it will have a negative effect on the health of this planet, and this planet means including living beings. Well, and the fourth way of coming to this mortal world is to be born as a baby. There are many animals: rabbits, deer, tigers, cats, goats, cows, buffaloes, elephants, and humans. So these are the four ways for a soul to descend on this earth, and these all souls have destiny, so automatically it goes that side, this side, that side, and the souls. Which is descending on the earth is like a big river. Water in this two or four ways to enter in. Now, every soul is divided in these four particular paths to come, and every one of them has a destiny. What a miracle! What a great miracle! I think I told Devībhār yesterday the story about rice. So, God’s company is very big, and everyone gets served the food. Who gave the peak will give the food. Who are we that we can feed all? It is that divine cosmic mother who is feeding all creatures, and everyone has a destiny. One mother gave birth to three children. One became a king, one became a beggar, and one became a saint. Parents can give us birth, not destiny. Destiny is done through our self, through our thoughts, through our thinking, our actions, behaviors, honesty, etc. So the desires which transfer the mind to the senses create the karma. So now my soul and your soul have different destinies. Though the mechanism is the same, the quality is the same, but the essence inside is different. In this glass is the water, so my water is very clean, pure, white water. And you have very nice, pure cherry juice inside. And the other one has the orange juice vitamin inside. So water is the same, colored by your choice. And that is your destiny. Then how can we call the soul as Ātmā? Which soul is coming, which soul is going? But without that soul, this body will not function. And without the function of the body, that soul cannot become free. And therefore, it is a reality at the present time that we are existing, we are living, but it has limitation. And the light within that is called ātmā. That is the light. That is ātmā. The one sun in our solar system, everyone gets that sunlight. When the sun sets, everyone puts a separate light on. Some have electric light, some have oil light, some are just making fire. That is also light, and only one sun is also light. So the light which is here is temporary for us, and sunlight is permanent. But also, according to the Vedānta, according to the Vedas, this sun is not permanent. When the sun came to existence and when it will be finished, the Vedas have already declared it. So when some scientists tell you how long the sun will exist or since when it has been existing, that’s not from scientific research. Take care. It’s from the Vedas. You can read the Vedas, how many thousands of years. Because the Vedas mean knowledge. Knowledge. And that is knowledge of the universe. And therefore, even we can’t say the sun is Ātmā. So, God, what we call is the two kinds of God. One is incarnated or practiced long spiritual. Buddha was not an incarnation, but through his sādhanā, he got enlightenment. So when you will get enlightenment, you will be in the same rank as a God. So your chair is waiting to come in that rank, but how many obstacles we have. We would like to come to there, but there’s a so long waiting list. Everyone pushes us back; it is very hard to come there. So the soul is the Individual and ātmā is one. Soul has a destiny, karma, feeling of the pain and pleasure, suffering. Ātmā does not, and this soul is also not that one, what we think, everlasting. Like a snowball, we make a nice snowball and we throw it, it gets more snow. So from the high hill, we make a big snowball, and we roll it. It will get more and more snow. So every birth, we are rolling in the snow, meaning getting more and more karma. Then the ball is getting bigger, but the soul doesn’t get big. It is that snow. This is the environment. But one day you will get that Ātmā Gyanam, and the sun will rise. The snow will melt, and you will look, and it is melting. Om Nudeep Namaha. And you see the melting, melting. You close your eyes. After one hour, you open your eyes. There is no jīva, only Śiva. That means that karmic pollution is melted, and pure consciousness remains. Therefore, every thought brings us a kind of pollution, or it brings that heat of knowledge to remove the negative thoughts. So Ātmā is Amar. Amar means it will not die. Mara means dying. Therefore, how can we say Jīvātmā? The soul is Ātmā; the soul is not Ātmā. So duality is a problem, and we are in duality now, but our Ātmā is not in duality. So that is how the creation comes. In the Bhagavad Gītā, it is written, in the Upaniṣad also, that this soul, Jīvātmā, coming closer to this earth, to this environment, And the soul merges into the humidity, and it is in, through the rain, with the rain, the soul is descending on the earth. That’s how, through the water, air, fire, earth, into this space. Then lucky are they, the fortunate ones, that is all. He is born in human life. According to the Yoga Vedānta, there are 8.4 million different creatures. All are one Ātmā, and this is going in a cycle, including day-flies or small bacteria. Fortunate are we, born as humans. And this is the last milestone. This is the last step into the Brahmaloka. Don’t miss it. If we miss it, again we will go to that 8.4 cycle of birth and death. Must not be that we again begin with the bacteria, but some different life. The majority are bacteria. In our body, there are so many bacteria. They are good bacteria, healthy bacteria. If they do not exist in our body, the body will not exist; it will not survive. Therefore, it is said, yathā brahmāṇḍe tathā piṇḍe. What is in the universe is in the body, and what is not in the body is not there. All the solar systems are within our body, all the planets are in our body. O human, you are the universal one. Why? Why are you the slave of these worldly things? It is said, "Tum manindriyon kā rājā, Tum manindriyon kā rājā, Yeh sab terī prajā, Mat kar iskī gulāmī, Rājā antaryāmī." O myself, you are the king. This mind and senses are your people. Don’t become their slave. Kāyā Nagrikā Rājā. Kāyā Nagrī. Kāyā means body. Nagrī means city. So you are the king of this city, in which all these indriyas, the senses, desires, thoughts, everything, our ambitions, all are within this. To Manindriyāṇaka Rāja, you are the king of everything. Don’t become the slave of this body. Don’t become the slave of your indriyas: the seeing, hearing, smelling, tasting, touching, etc. Then we come near, we say, "Oh yes, I am Ātmā." That’s very important for us to know this. Ātmā is ātmā. Ātmā is ātmā. Yes. So this is a veil that we are going to finish. So it is quarter past, twenty past ten. Eleven or ten? Yes, it did not change. My super watch, it doesn’t change, like we are changing. So the Master’s watch doesn’t change. So this is the reality: how the soul is coming on this earth and how it will go. That is very important. Well, now you can put the questions, if you have any questions. It’s going to the Mahāsamādhi, Lakha Nauch. So, next program, we will continue on this subject until the soul is still not born. Yes, still didn’t come to the mother’s body. Yes, it is a luck which mother you will get and which father you will get. Mother is mother, father is father. But still, there is something prepared for you. And then, how shall we upgrade ourselves? Therefore, Bhagavān Śaṅkarācārya said in his book, Cūḍāmaṇi, first, lucky is the one who gets a human birth. Fortunate is that one who gets spiritual parents. And blessed is the one who has spiritual interest. And the liberated one is that who meets the Satguru Dev. When these four you will meet, your train is going like an express train. Many stations will remain behind. Human life, spiritual parents, you have spiritual interest, and Satguru Dev is there. Then the soul has only one desire then, a great desire. Which disciple? Karmakalaṅkanai Jīvanmukti Parapat Brahmanandahamecha Sayantarajamimecha Praṅkanarecha Sayantārajamīmecha kalapal dhar ke, vairagān bhe var ke, vairagān bhe. I’m a charu saunthar jami mecha, Sant vīra je baram bar ha desh me... Amiya jaratahe Yodeśame, Amiya jaratahe Śatguru Indrasur, Indrasur Nusa Antarjami mecha Kahesa manbave. Phir nai janam dhare, Deepa kahe pad, Aisa man baave. Phir nai janam dhare. Singhasan yaap vira, Jai sadar singhas. Aap vira jai, Aisha O Begum. Aisha O Begum... A