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Om Śiva, Om Namaḥ Śiva, Om Namaḥ… Śiva, Om Namaḥ Śiva, Om Namaḥ Śiva,… Om Namaḥ Śiva. Allāk Purī Jī Mahādev Kī Jai! Devadhī Dev Deveśvar Mahādev Kī Jai! Dīp Nārāyaṇ Bhagavān Kī Jai! Satguru Swami Madhavān Jī Bhagavān Kī Jai! Satya Sanātan Dharma Kī Jai! All dear ones, the blessings of Śrī Allak Purījī Siddhapīṭ Paramparā. We experienced one day of minus 23 degrees, between 2 and 4:30. A devotee from Croatia, living in San Francisco, recorded this on his mobile phone and showed it to me. From zero to minus 23, and snow. What a beautiful time. There was no wind, and hundreds of people were visiting every day. We were walking through the ashram on the snow. Here at the Mahāprabhū Deep Satsaṅg Foundation Ashram, a castle—if we make one round through the garden, it is 1.8 kilometers. You can imagine how beautiful it was. Everyone had nice shoes, warm shoes, warm clothes, nice breathing. It was great. Everyone got healthy here. Many people had flu, but here they got healthy. That was a blessing of Devpurījī, that He made such a nice, cool atmosphere outside and a joyful, warm atmosphere in the heart. As Gajanan said, even one minute of satsaṅg has more value than anything. The great Tulsīdāsajī, who wrote the holy book Rāmāyaṇa, said it beautifully: one hour, half hour, and quarter hour. So even one minute, half a minute. Tulsīdās said that satsaṅg, or company with a sādhu, Hare Koṭī Aparādh, purifies thousands of our mistakes or our sins. With a sādhu. Sādhu means simple. Sādhanā. Sādhak. So we have here in our āśram good sādhus all the time. You are all blessed ones that our dear Swami Gajarānth is here, and Swami Pārvatī, and from time to time comes our Swami Umāpurī, Dr. Śāntījī, Sāvitrījī, and many other sādhus. It is a great blessing when a sādhu walks in this space, in this garden, in this house; their steps will remain forever. Some days one will say that here were so many saints, sādhus, saints were walking. And where they walked, they left behind that kind of energy, blessing. Those who have a good feeling will feel it. You know, it is said that among the Eskimos, there are bears. These bears can smell buffaloes from about 40 kilometers away. Some people cannot smell even one meter away—so is the difference between the human sense of smell and that bear. Similarly, a bhakta, a spiritual soul, immediately feels the vibration, what we call, "Oh, here is a very nice energy." And in that time, those who walk with the saint, sit with the saint, and speak with the saint, they have the same energy. One of our dear friends from India, Gulabchand Kotarī—his father also—from the large newspaper Rajasthan Patrika, visited mostly our centers in Vienna and Vip, Hungary. He said he is now very comfortable traveling to holy places. Very comfortable. They just fly with a helicopter, land near the holy temple, have a darśan for half an hour, sit in the airplane and go back, or by bus, by jeep, by car. It became easier and more comfortable. But these holy places, like Yadanāth, Badrināth, Gaṅgotrī, Jamnotrī, Kelāsparvat, etc., are very high mountains where there were no roads. People were going to these holy places, and they knew that in the Himalayas is a place called Badrīnāth or Kedārnāth, and the access is from Haridwār. When they left the house and village, they paid their respects and praṇāms to all the village people, to all the families. And they all were with great respect, with great love, and with great wishes, good wishes, that they would successfully have the holy darśan of these temples and come back well, healthy, and happy. And they had to walk. Of course, they were not carrying so much food. They said, "When God gave the life, He will give also food." Every bird will find something. Kīrī ko kān, hatī ko mān, God gives. Who are we to give them something? Kīrī means a little ant. She gets one corn, a little corn. That’s enough for her stomach. Hatī ko mān, and for an elephant, 40, but with nice green reeds, then he has 100 kilos. Who is feeding this? Only one God. He is the giver to everyone. Even the creatures in the water, only creatures in the space flying, everyone gets something. Who are we that we compare with God? It’s a great mistake to think, "I am a holy." To say just that, "I am a holy," is also a mistake. It’s a long way. Many, many lives we are blessed ones. Fortunate one, our destiny is good. That Creator God has given us a human body. Don’t just say eating, sleeping, and creating children. Khānā, pīnā, bhogānā, paśubhī, param sujan—eating, drinking, sleeping, and having children—animals are also very expert. Oh human, if you do only this, what a shame that we say that we are human. God gave us more than this. All is dormant within ourselves, but the human has a very hard task. Yes. Every step is dangerous for a human. Every thought, every vision is an imitation or an attachment and temptation for the human. So the people began to go on journeys to holy places, in other parts of the world too. They began from the door of Haridwar and Rishikesh. There were many sādhus at that time, living in some cave. At that time, it was a lot of forest, a lot of forest. Different seasonal fruits, and very different kinds of herbs, and nice roots of some certain plants, that’s called the Mūlakāṇḍa. That Moolkāṇḍ is hard to get now. It is said that the forest has remained at five percent. Ninety-five percent is destroyed. By humans, wildlife. They are also not, they don’t have mercy, so to walk through the very wild forest to find the way, and when it was sunset, they all were searching for some shelter. So before the sun went down, they were searching for some rock or something. And some sādhus were giving them something to eat. That mūlakānta, mūla means the root. Kan means a root, nice and thick, like a potato, for example. But the mūlaka was big, like our farmer’s bread, a round, big bread. And so they put a little in their dūni, fireplace. And then they gave to everyone a little, little piece. But it was so, how to call, so rich. Four or five bites and you couldn’t eat anymore. You got so much energy. You were not hungry, and you have the strength to walk. So these yogīs were surviving for years and years, for hundreds of years. Mulkant. Even we don’t know what it is. Maybe it’s existing, but we don’t know how it looks like. Only those yogīs who are still making tapasyā in the mountains in the Himalayas, not only the Indian side, the Himalayas also in the China side. The Himalayas have no borders. Himalaya is for all, equal. And so the herbs are everywhere. So they were going. At the beginning of the last century, there was one very good yogī, a sādhu. He used to always have black—it’s made out of wool, so he always had this black. That’s called kamal. Kamal also means the shawl. So his name became Kālī Kāmlīwālā. Kālī means black. Kamal means the shawl, who is wearing this? So, how to know him means Kalikamliwala. He used to go to the villages and bring a little food, whatever. And he made a small wooden hut and put two or three pots and some food, like mostly lentils and chapati flour or rice. And this was for the tourists. So you can take, cook, eat, clean the pot, and the rest you leave here for others. So it means take only that much which is for your one meal. Don’t destroy food. Don’t waste food. And now, when you go to the Himalaya, Kedarnath, Badrinath, both sides, there are many, many called Dharamsala. Dharamsala means a shelter, and now it’s a big organization, and they are still giving the food. But many who go, tourists for enjoying, then there are rooms; they charge a little bit. But that was a milestone, the path. Indication of the path, which side you have to go to: Vādrīnāth or Kedārnāth or Gaṅgotrī. So, but that was in the beginning of the last century. Unfortunately, he passed away in the middle of the century. But before that, hundreds of thousands of years, that was a very big test: how to find where Badrināth is. They have to climb the hills, then on the next side they have to go down, cross some rivers, and again climb up and stay the whole night there. And see the stars in which direction is Badarīnāth or Kedārnāth. From time to time, they were meeting other people, and they told them, "You go that side, and you have to go down," like this. They made a kind of sign. So it took them two months, three months, cold, snow. But what was it? In their heart and in their mind, in their feelings, in their complete imagination, was only one, Kedārnāth, Kedārnāth, Kedārnāth is Śiva Mandir, where Śiva himself manifested here, and that’s called Jyotirliṅga. It means there in that stone, Śiva manifested, and again he remained, or how to say that, melted, or he became one with that stone. So that stone is a living stone. So Shiva Liṅga, that was the Shiva Liṅga. Jyotirlinga, it’s called Jyotirlinga. So jyotir means the flame, the light. Like this, there are 13 jyotirliṅgas where Śiva manifested, where he appeared. The twelve jyotirlingas are in India, and one is in Nepal. In Kathmandu, Pāśupatināth. So there Śiva appeared, and there is the place of Viṣṇu. So all incarnations of the king of that part of the Himalaya, or what we call Nepal, those kings were known as the incarnation of Viṣṇu. So this is a history. All further we will speak after. This water is so hot, I can’t drink it. Can somebody bring a little cool water? So when they were going, their yatra, their holy journey, pilgrimage, in their consciousness, in their awareness, in their feelings, in their heart, in everything, Kedarnath, Bhagavān Kedarnath. Or Badrināth Purī, Bhagavān Badrināth Purī, or Kailāś, Śaṅkar Bhagavān. At that time, these borders were not there. It was China existing, it was this, this, but people could go free and come. So they were going. So, until they saw the Kedarnath temple, one kilometer before, they felt a beautiful aura; there is energy. So this was also the word of Kapurjī Kolisjī and Gulābjī Kothārī. They became themselves like a Kedārnāth. They became Kedarnath. Then they are making Parikrama. So, you know what is Parikramā? Round and round. In every holy place, from any religion or place, people go there and they move round and round, because this is the energy which is circling there. And as you move through this, you are in this cloud of beautiful energy. That Bhakta, that pilgrim who came there, became Kedārnāth. They were crying. They were happy. They stayed there for some days. Of course they got food, hot water. Not from the people, the hot water. There are hot springs. And somewhere there is so hot water that you have little rice in your cloth. You put in your cloth, rice, and hold it there for a while, and the rice is cooked. This is the Himalaya, father, mother, Himalaya. All the holy places are like that. So they could boil the rice in the cloth. Very tasty rice. That water is very tasteful. There are many minerals in it. And then they start from there, back journey to the home, to the Buddha. Somebody should give green, not getting cold. Well, so there they used to have prasād, different kinds of prasād. Mostly they made it from rice. So they made rice popcorn. And rice was, they made a yellow color inside. Which kind of yellow color? Saffron. Now it’s all these chemical colors, so the rice was colored in the saffron. Everyone got this prasāda, and they carried this prasāda all the way back to their home. It was a long journey. Can you imagine? That time was not like these shoes. They had different shoes, but some lost souls were destroyed. So they were walking barefoot in the cold, on ice and snow. That time, there was no global warming. And there was not everywhere fire to make a fire. And at that time, there were no matchsticks. This matchstick is a production from the beginning of the last century. So they had to make a fire. That’s called a chakmak. And that Chakmak, you know what Chakmak is? In Kabīr Dās Bhajan or Mahāprabhujī Bhajan, yes. Chakmak Māyāgni. That’s a bhajan I will translate one day, very nice. That is a piece of iron held in the hand, and you take one hard stone and you scratch, and there was fire coming. And there is a little cotton in the hand. And when that fell on the cotton, it was fire. Then they made a fire. Rest of the cotton, they stop and put it again back. So that was the fire. We have also still now these instruments, mostly the shepherds were using, also in different European countries. They were also having this iron for their smoke pipe, and so on and so on. So, how did they survive? And they were coming back. Always, they had only Kedarnath. So Kedarnāth Bhagavān was traveling with them, both sides. They couldn’t see him, but he could see. Like that story, one man was walking through a beautiful park, a beautiful forest, a beautiful desert, a very comfortable and nice way. And he feels that someone is walking with him, but he doesn’t see that. But he’s sure someone is walking. And suddenly he had to cross, climb over the hill, and it was the stones, rocks, and thorny bushes, scorpions, snakes, wildlife, dangerous, and this person feels that nobody is walking with me. I think it was God with me, and now it’s a very difficult path. A dangerous path, and he lost me. He was disappointed, so he crossed the hill and came down the other side. Then again, a nice, comfortable path came, with nice sand. And he suddenly saw someone walking beside him. He sat under the beautiful tree, he said. And he feels somebody sitting beside him. He said, "When the time is comfortable, when the time is good, you are with me. And when it was a very hard path, a difficult and dangerous situation, you left me alone. I was lonely. And when it was good, you were all the times with me. When it was beautiful, you were with me." Then a voice came, "My son, we’re on the comfortable path. My son, when the comfortable path is, I’m just walking with you. But when it was very hard, you did not walk. I walked for you, and I carry you on the hollow of my palm." So feels the pilgrim when he goes to the temple or to Gurudev. So, like this, they carry that God, Bhagavān, to their village, and the message comes two days before, already, that they arrived. The whole village prepares the welcome. Children are happy. Men and women are dancing. And they are welcoming that person like God himself came. And these persons, you can’t imagine how happy the families were that they came back. And that person begins to tell these stories: how beautiful it was, how many times we had to go a thousand meters down and cross the cold, wild water, and again climb another hill, and we lost the path, so we stayed there in the night, waiting days and days till the sky becomes clear. This is the path to what is called self-realization. We are those pilgrims. We landed here on this earth, and we continue our journey towards Brahmaloka. We will get that. We will achieve that. Just keep it in your mind. Never think negatively. And don’t lose your confidence. Always. Don’t think that you are disappointed. Just feel God in that. That’s it. It is it. I am bliss, I am bliss,… bliss am I, I am bliss, I am bliss, bliss am I, I am, is, please, am, I, yam, am, rados, yam, am, rados,… manan, dhanan, dham, dham, brahma. Therefore, it is said that bhajan, beautiful bhajan, and someone will sing from Āchal Dharamjī Mahārāj a beautiful bhajan. So, who can sing? Who knows? Please go to the harmonium. And so, is that our destination to Mahāprabhū Deep Satsaṅg Foundation in the Strelky? And you can see how it is beautiful. I can tell you one thing: it is Mahāprabhujī’s dīlā, Devapurījī’s māyā, and Holy Gurujī’s blessings. Wherever this Maheśvarānanda goes, something is developing. When I came to Jadon, one acre of land was about four to five hundred rupees. And as I came there after one week, it became a thousand rupees. And now, one acre is two to three million rupees. Now I came to the Strilky, and you know the Strilky village has become beautiful, spiritual, and very expensive. So it is that Gurudevā’s māyā, that’s beautiful things. Of course, too expensive, too much is not beautiful, but the qualities. Strelka village has become a spiritual village. Holy Gurujī taught you here when he was here in 1981, I think, or 1985. So, that is what it means, what Gajanan said, that only a little satsaṅg has great meaning. O tom mluvil Swāmī Gajanan, je i trocha satsaṅg, má velký význam. Ek gāḍī me ādi gāḍī, ādi me puṇyād, tulsī saṅgat sādhu kī, hare koṭi aparādh. Beautiful. So now Achalramji’s bhajan, "Itnā to karnā gurujī darśan denā." It is Gurujī Achalrāmjī and his Gurujī. So you never know when Gurujī will be a little bit angry and make the test: "Go out, don’t come anymore. Don’t show me your face." So many people like us, we are not so disciplined. Okay, he said, "Don’t come, don’t show me your face. Get out from here." Okay, I’ll go. But the bhaktas are like bees, honey bees. They will always come to the nectar. So, because his Gurujī said, "Don’t show me your face," Ācārya Rāmjī wrote this. He was hiding himself behind the railway bogie. He was hiding behind the carriage, behind the wagon, so he was standing outside and waiting for the time when Gurujī would go from the ashram to the bathroom outside, and he sees him and makes praṇām. So one day Gurujī did not come out, and he was waiting from morning four o’clock till five, and he was singing this bhajan. When he finished the bhajan, Guruji came out of the ashram, and it was very warm, hot weather. So he took his salām. Away. And he said, "Oh." And Achal Ramjī said, "He gave me blessings already. I am sure he accepted me." And the next day, the master said, "Search for him and call him. Come here." So he sang, made a bhajan. That is a viraha. That is a longing. Where there is love, you always turn like a sunflower, always moving towards the sun. So he said, "Itnā to karnā Gurujī, please Gurudev, do that much. Darśan jaldī denā. Give me your darśan." As soon as possible, as quickly as it will be possible. Etc. So let Gajananjī sing. On Gajananjī, then on Bhaktas, and then a little bit me, and then Mahāprabhujī. Altar. Altar. I am the one who has the power to change the world. I am the one who has the power to change the world…. When the Gurudev became merciful again, Gurudev again became merciful, accepted his disciple, and when the disciple comes to the back of Gurudeva, then he sings bhajana again. Beautiful. Gurude, śaraṇ tumānī, Gajanandjī sing, "Gurude, tumānī śeta karke, dayā, dayā beda tupa karke." Tapa jase rājā, japa tapa na ho. Jase rājā uḍe chin, uḍe aga, uḍe dī pada, sṛdī ata chin.