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Oṃ tryambakaṃ yajāmahe sugandhiṃ puṣṭi-vardhanam, urvārukam iva bandhanān mṛtyor mukṣīya mā ’mṛtāt. The Śiva Liṅgam represents the entire universe, which has no form. It has no birth and no death, no father and no mother. It is itself the universe, and that universe is full of consciousness and full of energy. It represents life and the entire cosmos. This is the Śiva Liṅga. The liṅga is like an attribute, specifically the attribute of space. When we perform the abhiṣeka, we are worshipping the whole universe—all divine souls, all incarnations, all elements—because everything comes from Śiva. Shiva is not merely a god; he is the God of the gods. He is not a deva, but Mahādeva. Whatever highest of the highest title you can give, it is Śiva. Om Namah Śivāya, Om Namah. Why don’t you come, get up? Stay in the queue here. You should perform the abhiṣeka with both hands, not with just one. Okay? Not just like this. With both hands, or like this. Of course, how should you know? That is why I am explaining. Now we will chant "Aum Tryambakam Yajāmahe Sugandhiṃ Puṣṭivardhanam," and the Abhiṣeka will also be performed together. We can take it 108 times. Do not go quickly. Just relax. You may close your eyes and concentrate on the Śiva Liṅga upon which everyone is performing Abhiṣeka. Or, concentrate on the blue sky, a very dark, very dark blue sky, and imagine a big śivaliṅga there. Imagine yourself performing the abhiṣeka. Relax and close your eyes. The Mahāmṛtyuñjaya mantra comes from the Vedas. Literally, it is the name of Śiva. There is one statue or picture of Śiva where he is sitting in a meditation posture. He has four heads, four hands, and with two hands he is performing abhiṣeka with water while chanting this mantra. In that posture, Shiva is called Mahāmṛtyu. Mahā means big, great, and Mṛtyu is death. Amṛta is liberation, immortality. So, we pray: "May Śiva liberate us from this cause of death and bless us with liberation." Liberate me from this world. If you are in a body, you must die once. After you are liberated, there is still one process, which you may call death. You may call it samādhi, or you may say that one with yogic siddhis lifts the prāṇa up—without any pain or suffering. There are different ways to leave the body. In this Mahāmṛtyuñjaya mantra, "urvārukamiva bandhanāt," urvāruka is a fruit. It is like a sugar melon or a cucumber, which, when ripe, automatically separates from the plant. Neither the plant suffers, nor does the fruit suffer. That is called spontaneous separation, without pain and without attachment. There are certain fruits that, when ripe, just separate. Similarly, we pray: "Without illness, without pain, without suffering, O Śiva, liberate us." And we pray that in nature and everywhere, there should be good health. Puṣṭi means complete, pūrṇa. Or, puṣṭi means healthy—round and complete. Puṣṭi means making complete. So, puṣṭi-vardhanam: vardhan means to develop, multiply, become more and more, not ceasing or becoming small. Vardhana means development, positive development. And so, like this, Śiva liberates us from this death. "Please liberate us so that we will not come anymore." Everyone dies. Everyone has to die. But we should die, too. One saint says, "Everyone dies, humans and animals. There is only one door: that is death." I ask you to die, God. Whoever came, has to go. Be it a king, a beggar, or a fakir ascetic. One goes riding on an elephant, and another goes like a tied prisoner. Now we can close the windows; we do not want to go out. So it is said: everyone dies, and you will also die, but you should die in such a way that you will not die anymore. It means no more birth, no more death. Everyone is dying, you also. But die in such a way that you will not die again. That means liberation. And that comes through sādhanā, mantra, guru-bhakti: mokṣa-mūlam-guru-kṛpā. That is it. Do not take it easy. Follow it. It is not easy. One has to go, and one may fail again. There are twenty-two players on a football field, but only one will kick the ball into the goal. So, maybe we will all kick the ball. It must not be the door in the game. So it depends individually. Argument does not help. Belief or non-belief does not help. Making philosophy does not help. The cultural thing does not help. There is a final truth. There is a final goal: Brahma Satya, Jagat Mithya. That is it. Brahman is the truth, and this whole world is mortal; this is not true. So what we are blaming each other for is just nothing. It is merely the circulation of tissues or cells in the body with the blood. So, sādhanā and mantra are essential. In Kali Yuga, it is made easy: Pūjā. So when you perform this Abhiṣeka—which is pouring water on the Śiva Liṅga—remember that water is life. Water is a strong element. Water represents our body; without water we cannot exist. Water cools down all temperaments. The water within us is where we develop. The Jīvātmā comes as life, as Viṣṇu. And Vishnu exists in the water; without water, he does not. He resides in the milky ocean. You can see this in many mythological pictures. When the jīva, the soul, appears in the mother's body, it develops in the water. That water is very important for the embryo, and it contains all kinds of qualities: all the bones, nerves, muscles, tissues, everything—the brain, abilities, capacities, strength. You see what God has given us: these two eyes. No one can make these eyes. What is the miracle of that? When we are blind, we are blind. They say nowadays they are giving some artificial eyes; I do not know how successful they are. But still, they have to take help from different parts of the body. So what God can do, no one can do. There is no scientist in the world, and there will never be one, who can make one drop of blood. In one drop of blood is all that represents your generations from past ages and ages. What is the miracle? We scientists, with God... What a wonderful body of a mother, that she can give all this. What is the wonder of the father? So this creation is that miracle. That is abhiṣeka; that is a mantra; it is a vibration. Also, consider the honey bee. Bees are dying. There will be no scientist who can make this honey. Yes, we can manipulate sugar, do something, but not this honey which we have. Honey is the nectar of Āyurveda. Honey is life. It is unbelievable. So what God has created, everything has some sense in it. So who are we to destroy God’s creation? Many people kill animals, and many animals have disappeared. It is a great mistake what we humans are doing. We need them. People go and, as a sport, shoot tigers, paying thousands and thousands of euros just to shoot one tiger. You know, we are giving money to create sin in our lives. So spirituality awakens that love again—the love which should be the love of a mother and father. You cannot shoot your children. You should have as much love for your children, and also have this love for other creatures. With this Abhiṣeka, we are gaining immense energy, blessings, and purification. This is what Śivarātri means: it leads us from darkness to the light. Shiva is the light in this darkness of the Kali Yuga, and Shiva brings us again the light. In the Vedas and the Upaniṣads, it is always said—I will give you a prasāda—there is always prayer, always good things. So I was searching for one mantra, Oṁ. Which mantra was I searching? The OM is the father of all mantras. Aum is the origin of all mantras, so everything is done. Aum, saṁno mitra saṁbharuṇaha. You know this? I took the mantra from the Upaniṣad: "Aum, samno mitraḥ sam bharuṇāḥ, samno bhavatvaryamāḥ, samno indro namaskāram." In this, we are praying to all the divinities in the universe. We pray for the Master and for the disciple, and for all creatures. What the mantras always say is from the Upaniṣad. After the Vedas come the Upaniṣads. They are difficult to understand, but you have to understand them one word at a time. And when you see that everything is nothing, then comes nature. So the essence of all this is to live in harmony with nature. What the Vedas say is to live in harmony with nature, in harmony with the whole entire universe. It is very, very important. So, in the evening we will continue. Now you have time for some prasāda. See you in the evening. You have very nice sunshine, nice walking, nice prāṇa. And those who have not yet performed the abhiṣeka should continue. Namah Śivāya Om Namah Śivāya Namah Śivāya Om Namah Śivāya Om Namah Śivāya! Om! Om Namah Śivāya! Om! Oṁ! Śivāya! Har Har! Śivāya! Śivāya!... Om Har Har! Ishwar Mahādeva! Deep Nārāyaṇ Bhagavān! May the Sun Mitra be good to us. May Varuṇa be good to us. May the sun, Aryamā, be good to us. And so, all the elements, all the tattvas are glorified. Where you need a needle, you do not need a knife. What you can do with a needle, you cannot do with a knife. That is it. So every limb of the body, every organ, everything is very important, and we have to take care of it. We cannot say, "No, only my body is finished." As long as you are healthy, as long as everything is okay, you might think, "I have my God; I do not need anything else. I have my God; I do not need more—this mantra, that mantra." But when the body begins to ail, then the process starts: what should I do? Which herbal tea, which medicine, which exercise, which mantra? So where is God? It is like an onion. When we peel an onion and ask, "What is this?" A piece of onion. Piece of onion, piece of onion. At the end, there is no onion. So in the end, there is no God, because you denied God a thousand, a million times. So in every mantra, in every word, in every action, is God. That is it. This is very important in this Kali Yuga. But you are not forced to believe. The universe is big enough, and Earth is big enough. You will come back again somewhere; I do not know in which life you will be—tiger, lion, buffalo, crocodile, deer, reptilian—we do not know. That comes according to destiny, karma. So, little, little things have their sense in it. You know, the bee takes honey from every flower. Good appetite. Adieu.