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Holī Gurujī used to give a nice example about a sādhu, a yogī, living in the Himalayas, high in the hills where there are glaciers, many rocks, and little vegetation—though some bushes still grow. Sometimes people would go to have his darśan. There are many, many people searching for something authentic, even in modern European culture, which is also coming to India. But India will not lose that kind of culture, no matter how many ages pass. Because that is India. Here in Europe too, there were very good cultures, but many symbols and their meanings are lost. For example, when we construct or build a house, a temple, or an ashram, there must be certain symbols made from wood or stone. It is not only what we call Vāstu; for every element, there is some symbol. So, if certain symbols are not present in that temple—and which kind of temple and which symbols must be there?—then people will go there for pūjā and for darśan. There are many beautiful temples and many things, but then people do as they like. They make the room a little bigger, and so on. In the śāstras, the scriptures, from very ancient times, every measurement is given. If you miss that or do it another way, then it is a mistake. Even God Himself, when He makes a mistake, we have to pay for it. Nowadays, doctors try to make repairs again. So when God—which God?—is sitting in the body of the mother, which engineer, and what, and this and that… but it is exactly to the millimeter. These eyes and those eyes exactly. If one eye is given a little bit like that, and it is like this, okay, no problem. I can see there and here, both, you know. But it will be difficult to get married. There was one company that had a Christmas ceremony, a Christmas party. Every factory, company, and office likes to have a Christmas ceremony according to their possibilities, because on real Christmas, everyone would like to be either with family or on a beach somewhere. In Europe, the beach is too cold, so they go a little farther to Bangkok, Hong Kong, Singapore, etc. So this big bank company, with about 200–300 workers, invited everyone for dinner. They said, "Everyone is welcome. They should come with their partner." Those who did not have a partner had Karma Yoga: to serve and welcome the guests, and so on. There was one couple, and his wife was so curious and happy to be invited to such a party by the owner of the company. Of course, she made a more beautiful dress than for Christmas day. When we like what we like and we go, then we should also be in proper dress. Proper dress takes a lot of money and a lot of material—though nowadays they do not need a lot of material, only one or two meters of cloth. Many people were sitting in a big, big restaurant, with about seven or eight people at every table. Every couple was sitting beside each other: on one side, the man and his wife, and from the other side, the other man’s wife, so the ladies were together and the boys were together, nicely arranged. They had a very nice dinner and came home. The children asked the mother, "Mother, how was it?" She said, "Very nice, perfect, very good, I liked it." "And how was the eating?" He said, "Yes, it was very good, but there was one problem." She said, "What?" So she said, "I do not want to humiliate my husband. Your father will be angry." The children said, "No problem, tell. Mother, tell." She said the food was good, but her neighbor, who was sitting beside her, had difficult eye differences. So always her fork went to my plate. Because with different eyes, she wanted to see her plate, but her hand goes like this. That is perfection. We need perfection. So God, even God does not dare to do something. If certain different karmas—that you have destroyed someone’s eye or something like that—are different, we are always looking in the other direction. And then it happens, but sometimes we create problems ourselves. There was one woman; she was about ninety-eight years old. Young, young, young. Sharp lady. Ninety-eight years, tip-top. Proper dress, and she goes to the police office and complains about her neighbors. After three or four times complaining, the police came and checked everything. The police went, and again she came in: "Why don’t you do anything against this and that and that? My neighbor does not behave properly." The police said, "What is the problem?" She said that he is bathing completely naked in his yard, and it is impossible. It is not moral. It disturbs me. So the policeman came, and they had a wall about two meters high, so you cannot see inside. "How do you see it is more than two meters? Maybe she has a third eye open." She said, "No, no, no, I see." "Wow." "Well, I have a ladder. And when I hear the water, you know, police officer, you know, inspector, I am going very silently up there, and I have plants there, and out of the plant, I will peek." So it is said that you create the problem yourself. Such a person may get some kind of karmic punishment. The policeman said, "I will tell that man, okay, that he can put a little tent in some mud, okay?" "No, no… don’t tell him. Don’t disturb him." So, every temple, whatever in India, used to do the house or anything. Then there are some symbols. It is also called Kuldevatā. Kul means the family. Devatā means the different goddesses, different protectors. If they have their own place… The president has his place, but the clerk also has his chair, his place. So you cannot put the clerk on the president’s chair. The president should just not go there and sit on the clerk’s chair. Of course, the clerk will be very happy, but it is not like this. So, where you have all these symbols exactly, there your pūjā, your meditation, your offering is successful. So when you make that temple, then the people who are still existing and who know will immediately go and search with their eyes for these symbols. And there your pūjā will be successful. This is what, in the Aum Āśram, takes a long time, so much time. Many times, something very expensive, very difficult, and taking a very long time to make, like one pillar or something, but that symbol was not correct, so I have to remove it again. And the new, other symbol has to come. For example, Holī Gurujī’s Samādhi. If you give the samādhi, then that master, the Gurudev—Guru Brahmā, Guru Viṣṇu, Guru Deva Maheśvarāha, Guru Sākṣāka, Prabhupāda, Satya, Śrī Gurudeva, Namratā—you know all this mantra. So, for me, and if you have the same feeling for you, but I have feelings for our Gurujī, Holī Gurujī, we put in his samādhi there. It is not that he is gone; only his body is there. He is there. And now he is among all siddhas, the Saptaṛṣis, the seven ṛṣis. The seven ṛṣis are in space, and you call it a car, but these are the seven ṛṣis, exactly seven stars. So we put Holī Gurujī around him, all seven ṛṣis, plus Śaṅkarācārya. Of course, Holī Gurujī, Mahāprabhujī, Devapurījī, they are there. And then we have Parikramā. I am telling you that I will complete the story about that one Ṛṣi, Yogī. So do not think that Swamijī forgot the story while he was beginning. But I want to explain the purpose of what that yogī was doing. So, there is a Gurujī and a parikramā; there we left some place around his samādhi, outside. For so many years, I have been thinking: which God should I put here? Think over. All Gods are good, but what is there for my gurus? What is the best? The exact, authentic thing is that even any siddhas will come, I will say, "Yes, that is correct." And go to that samādhi and make a parikramā. You will have that energy. So if somebody is making temptation for a while, that is not it. And that is why that is a paramparā, tradition. Some people say, "No, I do not like here, and I go to that master, and I go to that…" You can go to every master, but check all the symbols of the paramparās. For example, let us take our friend Gulābjī Koṭārī. You know, he used to come to this VIP, and he came. So I asked him, which God should I put here? Or should I put from every religion? He said, "Do not catch yourself in complication. You are caught in the net of complication. Do the authentic. That is it." Then he said, "There are fourteen Vidyās." Vidyās, you know, Vidyā means knowledge. But the knowledge, the Vidyā—there is no word for Vidyā in the English language which I can find, neither in the German language, nor in Italian. In Czech, of course, not at all. So this Vidyā, the word, is different. Vidyā, we can say, is knowledge. Or what I am studying, you study. What are you studying? That subject, this subject, that is all. But the word Vidyā alone creates in your brain a very divine vibration. So there are two words: Vidyā and Avidyā. Avidyā means no Vidyā. And Vidyā means no Avidyā. So knowledge, and opposite to knowledge, ignorance. This Vidyā is in Aprakṣa Buddha; Śaṅkarācārya writes there about Vidyā. Many, many examples he gives there, so Vidyā and Avidyā. So Avidyā is the ignorance, darkness. Vidyā is knowledge, the light. But what are the fourteen Vidyās? These are fourteen Vidyās. So he said, "Such a great holy saint or gurujī like him, he came to the Brahmaloka. He should be surrounded by Vidyās, Saptaṛṣis, etc." So these are fourteen Vidyās. Out of these fourteen Vidyās, there are many; four are Vedas, etc., etc. I will not tell you the whole story now; it is only ten minutes left. Then came another thing. Suddenly, what happened? We put Dvādaśa Jyotirliṅga in our temple, and he found some mistakes there too. It was not my mistake, and yogīs have knowledge about these Indian symbols. He will do what they are telling. So, he may know about technique, but not what. So that has to be, again… This big statue cost a lot of money, and someone spent twenty-one thousand euros for that. And now, what to do? So, we have to repair it. So, like this, there are many, many symbols, not only that there is good carving and this and that. You have seen one pillar of the pillar, yes? There are so many statues, but you have to think very precisely which statue can be and which statue should not be. And everywhere, women have the majority. Power, they do all kinds of actions to make the balance. So, there are too many Devīs, Śaktis, and little Śaktas. That is from the very beginning, coming on. But they are balancing; they are Divine Mothers. Anyhow, so where there are authentic things, there the real bhaktas or real people, or who knows where to go, what I can get, or where I can get rid of my certain karmas, just be there. It does not matter where this temple is or where this holy saint is. And mostly they are there, and the temples, they were there, so only jijñāsu can come. Jijñāsu means the body of Allāh. Seeker. Spiritual seekers. And it is a very hard way to go, so who does not have such a feeling? To go there, after halfway climbing, "Oh, we go to the waterfall, and from the waterfall down we go to the forest, and then we go to the beach." You see how our negative karmas, slowly, slowly, are guiding us in the other direction? But who has that feeling? And who knows, who understood that? Then I will go there, and that time it is said, when you are going, you are constantly thinking of that God or Śakti. We have Śakti Pīṭha, and Śakti Pīṭha is 52. These were the limbs of the holy Śakti, where Śiva married her, and then, you know, it was her father, and they were in conflict, and that, and she put herself in the fire. I will not tell the whole story, but when Śiva came to know, he took her on his shoulder, and Śiva disappeared into this space. He took ages. Nobody knows where Śiva is and where Śakti is. So Brahmā and Viṣṇu and Indra, all devas were nervous, nervous about what to do without Śiva. Then Viṣṇu meditated and saw that Śiva had reached Vairāgya. And that Vairāgya took his very beloved one, the dead body of the Śakti, and disappeared into space. They said, "Viṣṇu, you can bring him here." He said, "No, I cannot go near Śiva." Brahmā, no one could dare to come close to him to give him some knowledge. Leo Śiva, this is now. Śakti is not here; she died. We all will go one day, and if Śiva will sit and look like this, what? All will melt. That is this. You do not know what that Guru Śakti is. But they said, "We have to bring Śiva here down. We have to bring his Vairāgya back." Then Viṣṇu let go of his Sudarśana Cakra with a mantra, sent there to free Śiva from Śakti. So, that Sudarśana Cakra cut her body into fifty-two pieces. And these fifty-two pieces, where they fell on the earth, that is declared as the Śaktipīṭha, holy place of the Śakti. So, where, which part, organ of her body falls, there is eternal light. There are few caves, and only there is space where people are crawling. Go to have a darśan. Two kilometers, three kilometers line. And it is very difficult to go in. And the nearest Śakti Pīṭha is near our Jadam, about 200 kilometers. It is on the border of Rajasthan and Gujarat, and there is her heart. There is the heart of the Divine Mother, the Śakti, there, and this is called Ambājī. So this is Ambā Māta, the Śakti’s place. So this heart is still from ages. And so there is, it is Herself; She is there. But some do not understand. They just drive by. Okay, no problem. So likewise, this energy, Śiva and Śakti. And it happens to everyone, so it happened to Śiva many times. So once Nārada came to Pārvatī, and Śiva was walking somewhere—he went for a walk—and Nārada asked Pārvatī, "Why does Śiva have one big mālā of these skulls?" "That I do not know. It is his choice. He likes it, maybe." He said, "No, no, no, it is a dead body’s head, I know, but he liked it better. You ask him." And he went. Before going, he said, "Take care that you are not going to be in that mālā." So this is called blackmailer, so Nārada was a blackmailer. So Śiva came. And Pārvatī put a question. She said, "Do not ask me this, please." She said, "If you do not tell me, you do not trust me. Tell me, what is wrong?" He said, "I will tell you sometime." She said, "But why? What is wrong?" You know, the women, when they want to know, they will make the husband so fidgety. Finished. So Śiva said, "My dear, so many Śaktis, so many, they passed away. But I love them, and I cannot separate them because I promised. So, as memory, as love, as trustful, I have their heads as a mālā around my neck. I carry them around my neck." Pārvatī was completely disappointed. "That is not right. That is wrong, Śiva." Śiva said, "What is wrong? This is what you told me." I said, "Why? So many died, and you are still alive?" He said, "I am immortal." "Then why do not you make them immortal? I do not want to be hanging in the… Please give me the knowledge of immortality." Then Śiva said, "I cannot give it to you just like this. One day will come." She said, "There is no day that comes. Only days go. So what we have to do tomorrow, we shall do it today. And what we have to do today, we should do it immediately now." He said, "I will teach you." Because that is knowledge of immortality, it is not easy. Even Brahmā cannot give, and Viṣṇu cannot give. So there Śiva taught Guru Gītā to Pārvatī. So every god has a certain symbol. They all have weapons and blessings. The weapons for Asurisakti and blessings for all creatures, all bhaktas. So they reach the Mahārāj there, and there is a sādhu sitting there. And they say, "Please, Swamijī, can you give us some satsaṅg, some words?" He said, of course, a sādhu’s duty is to give knowledge. "Yes, Gurudev." He said, "Break it and join it," and more, "Break it and join it." Only two words: break and join it. They do not understand. "Can you tell what it means?" He said, "Break from all ignorance, all these worldly sufferings, and connect it with God. That is all: ’todo’ and ’jodo’. So break it and connect it. Otherwise, all the time you will have this problem. So how many times did you break a relation, and how many times did you get the relation back? And tore and break, and tore and break." This is, so you should break it. Break in such a way that you cannot unite. And you unite in such a way that in the whole universe, there is no power which can break. And so God Kṛṣṇa said, when all the gopīs were angry and they wanted to catch Him and bring Him to His mother, "Always breaking our butter pots." Kṛṣṇa was only three or four years old. So they want to catch him. And they put so many ropes, and all the ropes break. No one can hold him. They want to tie him. But no one can tie. They tie with many, many ropes, and when they are finished, the hands go like this. So the gopīs, there one boy came—gop was a disciple, and gopīs means disciple—so he said, "Kṛṣṇa, you are so powerful in everything, what can you do? So, miracles, you are great." Then one Gopī found the secret of Kṛṣṇa. We all have our secrets. Do not open your secrets. Mine too. Also, I have it inside. When someone wants to catch my secret, I put it in my navel. And the navel gets a headache because it is there. So they search here, it goes here. So in the whole body, the whole universe is there. "Kṛṣṇa, why can’t you?" He said, "Yes, I have power." So one Gopī came, and it was a very old, rotten string. And see, Lord, see, Kṛṣṇa, I will tie you. So he put his hand, and this is the rope of love. Now he cannot break. All are laughing. All said, "Kṛṣṇa, you said you are strong. This rotten rope you cannot break?" "I cannot." Kṛṣṇa said, "I cannot." Why? He said, "In the entire universe, there is no power that can tie me, but only one: that is love. Love I cannot break." That is eternal love. So break and join, and that is that prem, love. Otherwise, but you are getting now, "Am I lost by boy? Am I lost by girl? Am I lost by man?" What have you lost? You are the lucky one that you lost it. Namo Śivāya. Om Namah Śivāya. Om Namah Śivāya. Om Namah. Om Hare Hare Vā. Om Namah Śivāya. Om Namah Śivāya…. Om Har Har Bholē Namah Śivāya. Om Har Har Bholē Namaḥ Śivāya. Namah Śivāy, Om Har Har Gaṅgī Namah Śivāy, Om Har Har Gaṅgī Namah Śivāy, Om Namah Śivāy, Om… Hara Hara Bhava Namah Seva, Om Hara Hara Bhava, Śaṅkar Bhagavān Kī Jai, Pārvatī Mātā Kī Jai, Alag Purījī Mahādev. Devpurījī Mahādev, Dīp Nārāyaṇ Bhagavān, Satguru Svāmī Madhavānandjī Bhagavān, Satya Sanātana Bhārat Mātā Kī Jai, Hari Om.