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Good evening and welcome. Today is a beautiful and divine day, for on this day a great saint incarnated. It is said, and scientists also declare, two things. First, that the human race began in the region of Mount Kailāśa in the Himālaya, an area we now call Tibet. Second, there is no difference in what we call race. There is only one race: the human race. We have created dualism among humans, speaking of this race and that race. The first human was Śiva. Every other incarnation of God has a father and mother, but Śiva has no father and no mother, for He Himself is that universal energy, space, and consciousness. He is called Śiva: Satyam, Śivam, Sundaram—the ultimate truth, the auspicious one, the beauty. All creation took place thereafter, with Śiva manifesting Viṣṇu and Brahmā. The science of spirituality, the science of language, and within that science all Tantra, Yantra, and Mantra—this entire spiritual science was given by Śiva. Śiva Himself manifests through the energy of Yoga. As Bhagavān Kṛṣṇa said in the Bhagavad Gītā to Arjuna: "From time to time I incarnate through My yoga-māyā." That yoga-māyā means the science, the energy of Yoga. From there, these three principles—Śiva, Brahmā, and Viṣṇu—each received specific duties. Brahmā became the creator, Viṣṇu the protector and sustainer, and Śiva the liberator. This liberation is from the negative energy, the Āsurī Śaktis, to destroy them and protect the divine. In the beginning, as the human race began, two kinds of energy developed: Āsurī Śakti (the devilish, satanic forces) and Devī Śakti (the divine, the saints, the wise, kind, and humble ones). These two have run parallel, yuga after yuga. Even in Satyayuga, the asuras were there. Sometimes one dominates, sometimes the other. It continues like two hands cleaning together, warming together, or boxing together: Āsurīśakti and Devakīrti; Brahmā, Viṣṇu, Śiva—the Trinity. Among these three, the highest principle, the highest tattva, is the Guru Tattva. That Guru Tattva, the Satguru Tattva—Guru and Satguru—are the spiritual ṛṣis, saints, or yogīs who possess the energy, power, and capacity to liberate. They were the ṛṣis of hermitages living in mountains, caves, and forests, performing spiritual sādhanā. They also lived with families so that creation continued. Their children are in different parts of the world; it does not matter what kind of human they are. They are all children of the ṛṣis. It is in their blood and in their soul; it lies in the essence of those ṛṣis. If they follow the path of uthāna (ascent), they develop their spiritual energy. If they follow the path of distraction, they develop the āsurīśakti. Uthān and patan (ascent and fall) are both born from one source, one father. That is called saṅgha (company). In which saṅgha are you? Kusaṅga (bad company) becomes destructive, creating rākṣasas. Satsaṅga (good company) awakens the divine soul. We do not say Parabrahma to Śiva, Brahmā, and Viṣṇu—of course we can—but according to authentic declaration, Guru Tattva is the highest tattva. This continuity involves different ṛṣis, each with different sādhanā and upāsanā. According to those ṛṣis, the qualities of their lineages, even today, are different. Some follow tantric, bhāravik, or magical practices; this is in their blood, their vṛtti (tendencies). But the Satguru is that lineage which is the highest, the first one. That is called the spiritual lineage. Actually, according to these principles, you can call someone Satguru only after they have entered Mahāsamādhi. As long as you have a Gurudeva, you are not a guru; you are a disciple. When your master enters mahāsamādhi, then he is not a guru but becomes the Satguru. Then the Satguru receives a garland on his photo, and you become a guru. Nowadays, anyone can write "the guru of the whole universe" or "Satguru," but that is not right. You become the guru when your master leaves this world. After we give samādhi to our Gurudev, we write Brahma Leṇār, Satguru. A Satguru does not die; his blessings and energy remain. Only the mortal body is gone, and that is why he is a Satguru. Devakī is a Satguru. The one who receives the succession then becomes the guru. This is very clearly written in the holy book called the Gurū Granthā Sāhib. It contains the legends of all divine masters in the Sikh tradition, up to Gurū Nānakjī. It is said that in Kaliyuga, there will be fighting; everyone wants to become a guru, leading to splits. Finally, it was declared: "Here, stop this 'thisliness.' They all will be followers and will receive blessings." I can tell you, no tradition has such adoration and belief in the guru as the Sikhs. They never place their holy book on the floor. When they read it, they cover their mouth. This is so that when they speak, nothing falls upon Gurū Devas. Gurū Gobind Singh Sāhab finally said: "Know the Gurū Granth." Gurū Granth Ko Janiye, Pragat Gura Kī Deh. This is not a book; it is the embodiment of Gurudev. He is living. That Granth is a living being. Gurū Granth Ko Janiye, Pragat Gura Kī Deh, Jis Ke Hirde Meṁ Satya Hai, Kho Jussī Mein Deh—in whose heart truth resides, in that book they will realize Gurudev. That is called Guru Vākya. The Gurū Granth is Guru Vākya. This is a lineage, a spiritual lineage. Liberation will come only if you follow the spiritual lineage. Who is your guru? Nowadays, many people go around saying, "I am a master, I am a guru," but they never show a picture of their own guru. Every sādhu, every master, adores the Satguru who was their guru and is no longer in physical life. Wherever our bhaktas go, and wherever I go, who is first in our picture? Our masters. So be sure you are on that lineage. You have found your roots and source, and you are a follower of that paramparā. Out of ignorance, we see our Satguru only after his death, after his samādhi. These are our Satgurus, and their successor becomes the Guru. A master may have many great sannyāsīs or disciples. If they follow the path 100%, they can also be considered gurus, but there is one successor to whom all must bow down on the holy chair. That is the right authority to give blessings, and that guru is giving the blessings of the Satguru. This is a very important message for all to know: who is a Satguru and who is not a Guru. Regarding pictures of the Gurus: if the Guru is in samādhi, you can offer a garland to the photo. If the master is living and their photo is there, you should not garland the photo but place it at their feet. So we give a garland to Devpurījī, Mahāprabhujī, Holy Gurujī's picture. But if my picture is here and I am still alive, a garland is a very negative sign. This is the tradition, the principles and rules given by the trinities above. Finally, Dharma Rāja gave it to the Gurudeva, Satguru Deva, so that our path continues. What is more important? Suppose we die without this realization. Then you are in a traffic circle with no exit. The navigator says, "Take the last exit," but there is none. There is one: go back. Go back, chara, and see again the circle of birth and death. For humans, there are different rules and laws on how to reach Brahmaloka and exit the circle. The continuity of spirituality, for unity with the cosmic Self, lies in following the guru, the paramparā, your mantras, and your sādhanā. Therefore, it is said: "O Gurudev, I want to go to that country, that place where there is immortality." Let us walk on the path of our paramparās. All who maintain that paramparā—still maintained in India and some other countries—I observe they have nothing against anyone. There is spirituality, there is a soul, and that soul is following. The body is gone, but the soul remains, and the soul again searches for that path. That is why I read the Bhagavad Gītā. It is written very clearly in a few ślokas about varaṇa-saṅkara. When you read that chapter, there is an explanation. What happens with varaṇa-saṅkara? Then buddhi-vṛttiḥ jāti—our intellect, our buddhi, becomes polluted. When it is polluted, all kinds of distractions arise. You should read the Bhagavad Gītā; it is very clearly and nicely written. Read the book called Jñāneśvarī Gītā, which is the best. Or read the translation by a former President of India from South India, Dr. Radhakrishnan. His translation is very good. Others are also good but may be translated according to their own leanings. To translate neutrally is not easy because our greed is too much. Translation involves bhāvārth, śabdārth, and jñānārth. These three must be balanced. Bhāvārth means the sentiment, your devotion, the way you wish to guide someone. We should have devotion towards the original speaker and what was said exactly. Śabdārth: every language has differences, so how do you translate the exact word? Jñānārth: for that, we must use knowledge and common sense on how to translate. We must not condition people in the name of God, saying God will be happy only if you follow my path. God knows. God will say, "You try to manipulate the bhaktas, so I will manipulate you, and you will fail everywhere. But I will take care of the bhaktas." This is the tradition and the law we keep. Many people do not like to maintain the varṇa. Varaṇa-saṅkara means a donkey with a horse becomes a mule—neither donkey nor horse. That is it. Why are so many problems created now in the world? Bhagavān Kṛṣṇa said this clearly. It is not only with humans; we have manipulated crops, fruits, and vegetables. That is why our buddhi has acquired different kinds of germs and vibrations. Asuras and devas have become mixed. As long as you like a person, you are loving and humble. Then suddenly you do not love, and you become like a rākṣasa. You marry with great love and devotion. After some time, suddenly you do not like each other and seek divorce. Fighting exists because āsurī vṛttis are inside. It is the same on the spiritual path. The guru-paramparā can protect us, and our Satguru is there. So, know the gurus. When you enter Austria—a beautiful country with good mountains, water, rivers, forests, and good people—those who enter are good, and those who come out are best. All is good. Oh God, beautiful. In the ocean, rivers, lakes, and ponds—oh God, beautiful. In the forest, meadows, and deserts—oh God, beautiful. God is everywhere, beautiful. But when you enter Austria, at the border they ask, "From which country are you coming? Where is your passport?" Similarly, when we depart, they will ask, "Who is your Sadgurudev? Where are you going?" Dharma Rāj and Yamarāj are both very correct, not cruel. It is like oil seeds being ground to bring the oil out; the truth emerges. Our paramparā, like the Alaknandā River, is evidence for us. Once in your life, at least, you must bathe in the Alaknandā. In Devaprayāg, two rivers come together: the Bhāgīrathī. It is said Gaṅgā did not come from Brahmaloka in heaven; Gaṅgā comes from the command of Ṛṣi Bhagīratha. There are many stories. What is the command? The ṛṣi took his water pot and poured it out, and it became the Gaṅgā. Till now, it is still falling; that is called Bhāgīrathī. The stories are many and hard to make clear and acceptable, but it is like that. Those ṛṣis are still here. They are living in you. You are the ṛṣi kul; you are Ṛṣi Śāntan—we are children of the ṛṣis. Our paramparā, the Satguru paramparā, is what we should follow. We should know our source. We are going there, walking in those footsteps. It is not enough to say, "I got self-realization. Come, I bless you, you will go to liberation." They will ask, "Where is your Sadguru from? Which lineage?" If you say, "We have no lineage; we are in a jungle," then they will say, "Okay, go back to the jungle." Without the paramparā, the chain is broken. Now, the time is coming. Day after tomorrow is the 31st of October. On this day, our beloved Satguru Swāmī Madhavānandajī departed from his physical body. He entered Mahāsamādhi and became Satguru. It is the day of Gurujī’s Mahāsamādhi. Please offer him flowers and prayers for his divine blessings and protection. Now he is everywhere. Before his Mahāsamādhi, he was with us. Now he is within us. Before, he was beside us; now he has become one with us. That is the quality of the Sadguru, and we are all trying to follow. Please, on that day, if you can, observe fasting, chant mantras, and offer flowers and light to our Satguru Dev Swāmī Mādhāvanand. According to the Western calendar, it is 31st October; according to the Jyotiṣa and lunar calendar, this year it will be on the 18th of November. We worship according to the lunar calendar because that is the exact constellation. I wish you all the best, many blessings, and a good weekend. We will be in Strilki. There is a day of holy souls and all souls, which we call Pitṛ Pakṣa. During Pitṛ Pakṣa, you think of and worship your ancestors. Whose ancestors? Your lineage. Again, we are there. Who has the right? You. Some say, "We do not believe that when he dies he is gone. We do not believe in reincarnation or ancestors." Then why do you go to the graveyard? The soul has gone further, but the light and influence remain. Or they are still in Pitṛloka. The generation that worships and performs ceremonies creates a way for them to go further. When you have a child, the ancestors have stairs towards Svargaloka. If you are a sannyāsī or spiritual practitioner, then your tapasyā and sādhanā will liberate your ancestors. If you are married, then have children. Do not worry. Take a model from Austria. What was her name? Maria Theresa. Why not take a model from Austria? A woman’s duty is to have more and more good children. You are like a queen bee. She does not fly anywhere; she gives birth to beautiful bees. So, give birth to good children. Three are the glory and decoration of a country: a great mother (a faithful mother and wife), a faithful husband, and the holy saint or hero (not a fighter). These three—satī, śānt, and sūr—teen lajāvat deś ko. And three are a shame for a nation: a cheater (kaptī), one who is cruel (kair), and a coward (karūr). These are the words of great people. Therefore, it is said: Mātā janay to... or, one who has a great heart, a giver—giving blessings, kindness, and food—always be a giver. Or, again, the hero. This is told about you all. We all should follow our path. Many bhaktas of Yoga and their life should have many children so the lineage continues—but good children, for a good society. We now have a youth club for Yoga and their life, for a better and happier life. They have a club with no drugs, only nice activities. The first club is now in Budapest; please join. Those who are not youth also have a club; they can give some money so the young people can do something. The guru lineage is important—the paramparā. We are all from there, from the Alaknandā River. Once you should take a dip. We also have a bottle of that water so we can at least bless you with it. All the best. I wish you a good evening and many blessings. Pray for eternal truth, light, and peace for your ancestors this weekend if you come to the satsaṅg in Vape or Strelki. On Monday, I shall go to one country called Bhārat, India. I will come back in three weeks. Adió. Dīp Nayan, Bhagavān, Deveśvara, Mahādeva. Satguru Swāmī Madhavānandjī Bhagavān Satya Sanātana. Om Śānti, Śānti, Śānti. Adió.