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Śrīdīp Nārāyaṇ Bhagavān, Alakhpurījī Mahādev, Devādhidev, Deveśvar Mahādev, Dīp Nārāyaṇ Bhagavān, Satguru Svāmī Madhavānandjī Bhagavān. Good evening. Today, I think we will come to the last verse of the Darśana. The final darśana is called Ātmajana Ātma Darśana. This morning, we had a technique of meditation; you were relaxing in Ānanda Āsana. I remember one story, it’s a real story. It was in 1976 or ’77. One day, about 10 o’clock, a telephone call came to our Yoga and Life Center in Vienna. The caller said he would like to practice yoga and would like to have a private class. In 1976, ’75, ’77, I was more in Vienna, in Austria. Living with me was one Māṭājī. She was 75, retired. She was an English professor. Many of you know her. So she was with me in the ashram, and the professor came. He was a professor from Vienna University. He was not from Austria, but from another country, and he wanted to practice yoga. He came, then Matajī—Matajī means mother; we call all elderly persons mother—greeted him. He wanted to practice yoga, and I gave some exercises. Then I gave him relaxation, and he told me that he was about 75 or something more. Still, he was practicing as a professor, giving lectures, and he had married a young person. So he said, "I read and I heard that through yoga practice one can become younger." That’s why I come for yoga. Some people told me there is a very good young yogī here in Vienna, and so on and so forth. So I gave him relaxation, and I said, "Relax in Śavāsana." Śavāsana, which is generally used in yoga—in every yogic book you will find this posture—lie down on the back and relax. This is called Śavāsana. So I told him, "Relax in Śavāsana." Then he went after the lecture. He went to the market, he went to a bookstore, and he bought a yoga book. And he saw there the position of Śavāsana. Śavāsana means the dead body. The corpse. And now he was so frightened. Because he bought the book and took it with him. And at 11:30 at night, he called me. "Mr. Yogi, I’m sorry to disturb you so late, but you know I can’t sleep." I said, "Why?" "How can you teach me such a posture, a dead body? I have two reasons to come to you to learn yoga. I’m afraid to become old and die. And second, I’m married to a young girl, and I want to be younger." I explained to him it is just like when one is dead, the body is just relaxed. "But that’s my problem. Now I can’t even sleep, I can’t relax." I said, well, this is in some books like that, written. It is Ānanda-Āsana. "What is that? What is that, please?" I said, tomorrow when you come to class, next time I will explain it to you. "I will not come to you, and I can’t get rid of this." I said, please come, dear professor. Everything will be clear, okay. So I said, in Yoga in Daily Life, in my books and everywhere, it is called Ānandāsana. And ānanda means blissful, bliss, happy life, enjoy life, be relaxed, no tensions. So this is called Ānanda Āsana. He got up and said, "My friend," and he hugged me. "My friend, you have taken away all my psychic problems." Now, the second step, I said, will take time. "How many days or how many months?" I said that I cannot promise you. But definitely, when you practice yoga regularly in daily life, you will be healthy, and then I will tell you what to eat. Don’t eat any more eggs and meat. He said, "My friend Yogi, are you serious?" I said, of course, I want to make you young. And I said, "Of course, I want you to be younger. If you want to become young, then give up." Then he went to the vegetarian book, etc. So that’s why this morning we had a very deep meditation technique, which I explained to you. So when you are sitting, and you look that side, and you look this side, and you do like this, and you sit like that, then you look to somebody. So Śavāsana is a blissful state: Ātmā-sākṣātkār, Ātmā-darśana. Ātmā Darśana. And that is Gurudev. That is Gurudev. Śrī Guru Ātmā Paramātmā Ho Mahātmā Puruṣottama Sakal jag ke antra jāmī charā charā kiyā Prabhu charā charā kiyā Śrī Guru Ātmā Paramātmā Ho Mahātmā Puruṣottama So that one is a Gurudev. We are disciples; I am a disciple. It is your greatness that you call me Gurudev. Of course, my Ātmā is a Guru. Your Ātmā is a Guru. Bhagavān Kṛṣṇa was questioned by Arjuna. "Kṛṣṇa, You are telling this, you are this, you are this. But how should I know that you are this and that? How do you know that and this?" Bhagavān Kṛṣṇa said, "Arjuna, I know, and you don’t know." There is a difference between you and me, that’s all. So, between maybe you and me is different, that I know my ātmā. That through my ātmā, through my jīvātmā, I don’t do any bad or cause disturbances or troubles. Because Antaryāmī, that ātmā inside. Śrī Gurū ātmā. So it is said very clearly. Who is the guru? Not this physical body, but as I mentioned, there is a little box, a mesh box, but suppose in this box is one very big diamond. I never saw such a big diamond, not even at the jeweler’s. And the price of this is millions. But it is in this box. Now, this is not the value of this box, but what is inside, there is a value. So, this box is our body, and this is, sometimes this will be destroyed, Hari Om, but the Ātmā will not be destroyed. Channel she whoa she whoa... she whoa... Vahīyātmā Saccidānandam, ehu Vahīyātmā Saccidānandam. Vahīyātmā Saccidānandam, ehu Amaryātmā Sacchidānandamayu... Śivo’haṁ Dīpa Nārāyaṇa Bhagavānakī. So this is, you are singing. You are singing. What are you singing? So means that, ham means I. I am that Ātmā, so you all are the same. It’s not that I’m singing for me. All of you, all. So why do you make a difference then between me and you? But the difference is this: I think, I know that I am ātmā. And one day you will be also. Śivo’ham, śivo’ham. Vahī ātmā mehu sa cidānanda ātmā mehu, amar ātmā mehu. Amar means immortal. Immortal means never die, never born. So that is a valuable diamond. So, within this box—suppose this is your body—sooner or later, this box will be destroyed. But what is inside, that ātmā, will always be. Similarly, Śhrī Guru ātmā, so in you is that ātmā. So when you realize, then you will be Guru. Guru. There will be no anger, no hate, no jealousy, no complaints, no like and dislike, no greed, no cruelty. When this, what I told you, these words, when that is finished from our consciousness, awareness, and our heart, then you are that ātmā, guru. But it’s not easy. There’s one story, but it’s very long. It’s a funny story between a fox and what you call the wolf. It’s a nice children’s story, a long story. I will not take time of your webcast. So, yes, but I have to finish something about Gurudev, Darśan, and Dhanu. So, that darśan, śrī, guru, ātmā, that’s it. Automatically, you know. How do you know this? At least practically, you know. Theoretically, you know. So, Śrī Guru Ātmā, and that Ātmā is Paramātmā. Your soul, your Ātmā soul, is called Jīvātmā. The ātmā and ātmā mixer is called jīva. Śrī Guru Ātmā Paramātmā Ho Mahātmā, and that is a great soul. In the whole world, now there is only one person whom we call this. Mahatma? I didn’t say this to you. How do you know? You see, so Mahatma Gandhi, every sādhu is a mahātmā. In India, or Indian people, automatically they will say Mahātmājī. "Mahatma, how are you?" That’s it. So, Mahatma, after a long time, this hard work that Gandhiji has done, that’s okay, everyone can do it. Everyone can do it. But Gandhijī had one saṅkalpa. At that time, when the British left India, India was very poor. It had become very poor. This is another politics, I will not tell. So Gandhi saw, when he came back from Africa, that many people had no proper dress. So Gandhiji first threw out all this modern cloth. The trousers, the jeans—jeans were not at that time—a nice shirt, a hat, etc. All he renounced, and nice shoes, the boots, also he renounced. He had only one cloth, we call a lungī or dhotī, and one shawl. It didn’t matter how cold it was—summer, winter, monsoon—he was always in this shawl. Okay, in winter, maybe he had one little, little, like this, thicker shawl. And he made everything by hand. Pure cotton. So, who gave the title to Gandhījī? Mahatma. I don’t know. I think Tagore, or someone else, I don’t know. Here is sitting an Indian man, Mr. Rao. Do you know who gave the name Mahatma to Gandhiji? So he also said it was the Thākur. So now everybody knows Mahatma Gandhi. All sādhus are known as Mahātmās, and every creature is a Mahātmā. But he who lived according to those principles, simple spiritual, all his thoughts were of the politicians; they are always thinking differently. Some say, "No, Gandhi was not good," and this and that, many, but this is another politics. So Mahatma, the great soul, who has the heart for all, no dualities, that’s it, no caste, no creed. We say we are Czech, Czechs say we are Moravian, they say no, we are Bohemians. Bohemian said, "The BMW is ours." Yeah, Bohemian motor work. And Germans said, no, no, these are Bayer. This is always like this, so this duality is something not good. The duality separates us. So it doesn’t matter who is who; every animal also, the blood has the same color, that’s it. And it doesn’t matter how many scientists are working and trying very hard, but they cannot produce or make one drop of blood. That blood shows you are all the ancestors, both sides, mother and father. So, which scientist can make this blood now? Yes, we can make the blood flow. So that Paramatmā, what he is doing, what he made, we cannot compare with that. So every living being has the same light of God. And that’s why Mahāprabhujī said, "Love each and every entity, if not more, then at least that much, as much as you love thyself." Everywhere happens, we make a mistake. We are mortal beings also, but our heart, our ātmā is different. Purify our hate, our anger, our greed, etc., etc. Then you are a Mahātmā. That is called Puruṣottama. Therefore, Bhagavān Kṛṣṇa is known as Puruṣottama. Among all Puruṣas, the one who is self-realized is the Puruṣottama. That’s Puruṣottama. In the human, that one who has got self-realization. Śrī Guru Ātmā Paramātmā Om Ātmā Puruṣottama Sakal jag ke antra jāmī. Oho, what a beautiful world. Sakal jagke, all the creatures on this earth. Sakal jagke antar yāmī. Antar yāmī means living with each and everyone’s body, heart. Antar means inside. Yamī is Swamī. Swamī means that Lord, God. That God is with this Jīvātmā in everyone. That’s it. Who is your enemy? Whom do you want to harm? You are harming thyself. And that’s why it is said that when Buddha was going for alms, he was looking that he doesn’t step on any little ant or anything, and he knew there is one bush, there is one tree, there is one stone, he was completely aware of it. And it looked like a very sad person. That’s called udāśīmauṇa. I tried to teach you udāśīmauṇa. Udash means sad, but you didn’t want to be sad. You said something very different. Gurudev darśan dhan ho, cetana ānanda dhan ho. So this is a different side. Śrī Guru, ātmā, paramātmā, ho mātmā, puruṣottama, sakala jag ke kāntāra jāmī, cara carkī ātmā, prabhu cara carkī ātmā. Now he, that guru, that sadguru, that becomes like a brahmaṇa self. So, sakal jag ke antaryāmī paramātmā, that one, that ātmā of every creature and his ātmā is one. Śaṅkarācārya said, "You put water in 10 cups or 20 cups. The cups have different colors, different forms, different sizes, different heights, etc." But we put water inside, and then we see the full moon. And now look in every cup, put in the night in the garden; in every cup, you see one moon. Similarly, we are that vessel, that cup. It doesn’t matter if we are human, or a deer, or a pig, or a tiger, or a crocodile, anything. Within that one is what is; that ātmā is one ātmā. Like one moon in all cups. One in all and all in one. That our Gurudev said. Who said? What did he say? And all in one. And how to come to that Supreme? But we all have to renounce. So Gurujī said, "Enter the kingdom of God if you want to come to Brahmaloka. Enter the kingdom of the Lord through the gate of sacrifice." All purposes you have to renounce. All duality you have to renounce. Renounce your pride in your wealth, your house. Your position, everything, renounce. We have dress, we have everything. This is just for our surviving. But this also one day will be taken away. All your beautiful dress also they will be taken out. And then we will put only one cloth on it. I saw today on Facebook there was a little lecture of one Jain sādhu. And they are called Digambara. Digambar. Digambar means they don’t have any cloth over their body. You can say Nāgabābā, and their imitation is called FKK. Yes, you need a heart to be a nāga. So anyhow, there were many people, and there is one Digambara sādhu, a Jaina. Thousands of people are sitting, men and women all. And one woman stood up and she said, "Why are you naked? Why don’t you have a little dress?" Then he spoke very nicely. He said, "I have a dress on, but you don’t see my dress. My dress is my skin." When you were born, was any cloth on you? And when you will die, when put in the graveyard, will there be any cloth? You change and wash your dress. But this dress is my immortal dress. He spoke very nicely. He spoke so nicely that everyone agreed, but one thing I was surprised. Thousands of people were there. He spoke very nicely, and they were all clapping. But none of them throw away the dress and come here. Next time, I will ask the question to the people. This is not easy. So it is said, "Man maran mamatā marī, marmar gayā śarīr, asā tṛṣṇā nahī marī, marmar gayā śarīr." That’s it, very nicely. Man maran, mamta mari; your mind didn’t die. Neither your greed, mamatā, attachment, manmarana mamatā mari, marmar gaya śarīr, but your body died. Though your body died, asatṛṣṇā mari, the hope didn’t die. In Europe they said, "Asa," hope. Hope is a stick, a hope is a walking stick, from cradle to grave. But still, your hope, you didn’t give up. Asā, tṛṣṇā, namrī, marmar gayā, śrī. So the body died, but these desires are still there, because they are still formed. What you think about me, I can’t see. Nobody can see. What you feel, I don’t know what you are feeling. And what I am feeling, you don’t know. And there, between this, is duality and cruelties. Some are happy to help someone, and some are happy to trouble someone. So that sādhu, he was very nicely talking. So, Śrī Guru Ātmā Parama Maho Mātmā Puruṣottama, Sakala Jagake Antara Jāmī, Carācarakī Prabhu Carācarakī. So, you and me, we are the ātmā of all creatures. But we don’t feel the pain of others. But we feel it if we are realized. Nā barūpa vyāpo. Nā barūpa vyāpo. Nā barūpa vyāpo. Nabh is sky, nābh rūpa vyāpa, it is like, equal like sky. So Gurudev darśan dhan ho, that’s it. So, Ṛṣi, Muni, Avatāra, all they are meditating on that Mahātmā, which is Ātmā, exactly what I explained to you. And I hope one day we will come to that state of being. And I hope that one day we will all grow up to it. Our Gurudevas were like that, but we are still in those bodies. So far we have not made any mistakes, but who knows about tomorrow? As long as you live, and therefore it is said, Do not hurry and do not worry. You will not get self-realization till one step to the cave or to the grave, that you are not anymore capable to do anything, no any karma. Then you will have suddenly your ātmā jñāna light will appear in you. So it is said, "Pata nahi palka, or baat karta hai kalka." It’s clear, no? Pata nahi palka, pal means our eyelid moving. So when the eyelid goes down and up, that is a second. What will happen in the next second? But you are talking about tomorrow. How do you know? This is this. Therefore, it is said in one bhajan, I give you my blessings, all the blessings of life. I give you my blessings. I give you my blessings.... Therefore, we can do only one thing; we have no more strength, we have no strength to do anything against.