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When we perceive a certain atmosphere in words, poetry, songs, bhajans, or yoga, a message is given. In this modern age, that message is transmitted through technology instantly. We are connected to the whole world with one word. That one word means the sound imparts knowledge equally to all, just like the rain last night—the heavy rain, the thunder, the lightning. How is it received, and by whom? The animals, the birds, the vegetation, the vicious animals, and the humans—we do not know. We humans, in such an atmosphere of heavy rain and thunder, might say, "Oh my God, terrible!" But Nature, Prakṛti, is dancing and dancing upon this earth for God. "Thank you, thank you, my Father, my Lord, for the water," and so on. Similarly, when we have a satsaṅg, when we are giving the words... In the satsaṅg, some may not understand. Some may not like it, but more or less, ninety-nine percent of us are feeling in oneness—for the body, for the thoughts, for the knowledge, for the heart, for the love. Love means oneness with God, the Supreme. We love this forest here now. We were enclosed here in this beautiful tent, but now we open it and we see how this earth, this green, Mother Earth—just ten days, or maybe eighteen days ago—was completely dry and barren. Even the kangaroos were searching somewhere for a tiny piece of grass. And now, within this time, it is beautiful. Sometimes all these creatures, like your kangaroos, were searching for a little, little piece of a blade of grass. But now, in one week, they do not know how much they can eat, what they should eat, and what they should not. That is a miracle of God. So the day is a day, sometimes like this, sometimes like that. There is one beautiful story. A man was walking through the bush, through mountains, thorn bushes, and stones. When he began his journey, there was a beautiful ocean, a beautiful beach with very fine, clean, nice sand. There were nice trees on the beach, and he was walking. You should know what this man meant, what his heart was saying. He did not see anything, but he felt that somebody was walking with him, and he was comfortable. Sometimes he was listening, laughing, sometimes having nice thoughts, and he walked on and on. Suddenly, what happened? A little bush appeared, then a big mountain with rocks, thorns, and some wild animals. Suddenly, who was with him? Your dear brother, or dear father, or dear God, or whatever, who was walking with you so comfortably—now he lost that man. Looking left, looking right, looking back, no one was there. "When I was in comfort, then he was with me, my best friend. And now I am in the bushes, thorny bushes, the stones, the rocks, and he, my friend, left me." But he was walking and walking, saying, "Oh, my friend, well, I have to walk. I cannot go back to search for my friend." And why he stopped, I do not know. "I cannot see anywhere. I have to go to my destination." A very hot day, no water, thirsty, hungry, no shoes—what a condition. He only thinks, "Maybe God, but God left me too." He is going, and he is going, and he is going. Suddenly, he walked down the rock, and it opens to nice trees again, nice sand, and a beautiful banyan tree, big and very cool. And there was water there—some kind of water. In that time, the water was not so dirty; water was always clean. Now we have all kinds of pesticides. Now he is sitting under the tree, and he feels that someone is listening and sitting beside him. And he said, "My friend, where have you been? You went on a very comfortable and good path. You were with me. And I was in a very difficult situation, and nobody was there. And you were not at all. I lost the way again. I came to the path, and now it is comfortable, and you are with me again." A voice comes; there is no form. The voice comes: "My son, when it was comfortable and good, then I was walking beside you. But when the hard time came, I took you in my hand, on my palm, and I was carrying you. And I, who was walking in these difficult rocks and thorns, carried you in the heart of my hand. And now, when there is no more difficult time, I am walking only beside you." He said, "Who are you?" He said, "I am the father. I am God. I am Brahman. I am what you call Allah, Īśvara, God." So, when the difficult time comes, then you should know that you are now with God. Therefore, it is said... I can tell you one thing between my telling that... Ashokanand, you come here because you have so many friends around you. Come on, he cannot see all the flies and flies, so again, let's go. Therefore, it is said. There is a very beautiful, beautiful story again. Because this is... this yes, little movie, this now... oh my god, you did not wash yourself today, not okay. All right, let's go to continue. So, my dear, there are two together, but one has different thinking; others have different thinking. "Why can he not do better?" Others' advice, he is asking to do good. This is our situation, and humans are this. Animals will not tell the animals' difficulties; they know their path, and they know. So, this is what? Our beautiful story again, water. Thank you. So, this is our beautiful stories, and very... this is coming very soon, close to us. So, thank you. So, one day, big, big clouds, a very big cloud, and it was winter time, very cold, thundering, lightning, and very little water dripping, not very strong rain. And Śiva and Pārvatī were walking; God, they are also enjoying. They are walking there. It is midnight, a small village, something like during the day. And outside, about half a kilometer or one kilometer away, was where the people are dying, in the cemetery. So there was some person sitting there. Sometimes, even if you are a yogī, it is a test. This was in a story in Gurujī's book, a storybook. Beautiful, beautiful. There was a little fire because, in the afternoon, there was a... by the died persons, they were burning that, what you call the... and so it was burned. Everything, they all went home. They put on earth a little bit, but as rain came, the cold was inside, so higher fire again. Pārvatī and Śiva were going. Pārvatī said, "My Lord, there is some fire." He said, "Yes, I know. Let's... we are... let's go." She said, "There is somebody sitting there." "It doesn't matter, we go." They were walking about thirty meters distance, and she said, "My lord, here is one man sitting near the fire." Śiva said, "Don't disturb that person, we go." He said, "No, the women have a good heart, mostly, yeah, but you don't know. This will be, but this will be what will be the result, that's it." So Śiva said, "We go." He said, "No, my Lord, I don't accept what he's doing." He said, "He's a yogī, and he has no house, no āśram, nothing, and he has some, the wheat or something like..." atta to make a chapati? Against, she was more angry. "Such a good yogi, and this, and have no any way or facilities. Why is he cooking on the fire of the person who was on it? Fire. No sādhanā. No aghorī. No, no, no. No aghorī. No, Aghorī. That's called Haṭha Yoga." She said, "My Lord, I will not go back with you. Go and give him something." He said, "I will give, but he will not get." She said, "Who will be such a stupid man that you give and he will not take?" She said, "There are some, O Shiva, there are some above me." "Oh, who can be above than you?" he said. "No, no argument, let's go," she said. "No." Then Shiva said, "Okay, go behind the bush." And Shiva comes, and that man has his threshold. He has kappa, and he has thick chapati, one chapati only, and he's frying the chapati on the fire. Shiva is sitting in the front. Shiva doesn't care at all. Then Shiva said, "Yogi said, why?" If someone said, "Must have a coughing," it's his problem, not my problem, he said. Again, Śiva said, "Namo Śiva." After five times, five tattvas, Śiva said, "Yogi, I am Śiva." He said, "And?" And he said, "I come to give you something." Yogi said, "When did I beg from you?" "I didn't beg you, but I want to give you." He said, "I don't want anything, and please." And even still, Shiva did not look up to the yogī, or the yogī did not look to Shiva. Shiva said, "When Shiva appears, then he gives something. Whatever you want to give, I have to give you something." And Pārvatī is listening. "My God, my Lord Śiva is giving, and this yogī, what can he have? No dress and nothing and nothing to do, and he doesn't take from Śiva anything." Again, Śiva said, "Ask anything." The yogi said, "The word 'hard' to say, there is no desire, no beggar, nothing. Even if I die on the fire, I will say nothing. I am Nirakara Niranjan Yogī." Śiva said, "Ask something." He said, "Okay, if you want to ask me anything, then get up." What he said to Shiva, "Go from here." When that yogī said to Śiva, "Please get up from here." And then Pārvatī, how the women are sometimes very humble, kind, and that. But when she saw what Yogi was asking for from Shiva, nothing. And he said, "Please go." And Pārvatī took her finger. "Oh, my Lord." She was so unhappy, unhappy. "And I should not have told Shiva all that I wanted to tell him." What it means, you know what it means? Oh, you ladies know? Yeah, these ladies, they don't know. Yeah, so it is said that, "I don't want to talk anymore. Why? I bite my tongue so that you can't speak with me." What will he tell me? Yes. Shiva went, and she came behind and said, "Excuse me, my Lord, I did not think like that," she said. Shiva said, "Always you should know what the God is doing is right. Do not say to God that God did not give me, or He will not give me. He knows. He is giving, he knows it is inside him, and it is his power." Whose power? Shiva's power. In that Hatha Yogi, Hatha Yogi is one of the greatest yoga. All yoga, you have this, what we call yama, niyama, āsana, prāṇāyāma. What is further? Prāṇāyāma, pratyāhāra, dhāraṇā, jñāna, and samādhi. All this for a hatha yogī is nothing. He is above that. Become a hatha yogī, and when you are a hatha yogī, then you know what it is. That is what it's called: renounce, renounce. By this, you know very much our yogī, our swāmī from Tasmania, who is that? And he has no kind of feelings. That somebody will tell, "I am what kind of person I am?" Yes, he is a... he is the renounced. He's living, eating, of course, this and that, but he renounced at it. And even he doesn't have shoes, so when he goes to the airplane, they don't let him go without shoes, yeah? Then he said, "Okay, then bring some shoes. I will take it." So when he's going, he will take only the rubber or the wooden shoes. That is it. So how to bring the soul from this body? This soul, what we call Jīva, this Jīvātmā, this is inside. Completely, we are twisting him. Completely, this soul is suffering. And therefore, Śivānandajī, Mahāprabhujī's disciple, it is in his bhajan and his one prayer. And that prayer, Sivanandajī wrote, this Mahāprabhujī's disciple from Chottikattu. And it's beautiful, that bhajan and prayer about Ātmā, about soul, your life. Śrī Guru Ātmā Paramātmā Om Ātmā Puruṣottama Sakal Jagake Antara Jāmī Cāracara Kī Ātmā Prabhu Cāracara Kī Ātmā Nabharūpavyāpo Satyavyāpo Vimalacetana Ātmā Prabhu Vimalacetana Dardyānyāge Agamjāge Nighamse Nityayātmā. Prabhu Nigaṁ Se Nitya Yātmā, Śrī Guru Ātmā, Paramātmā Ho, Mātma Puruṣott, Sakal Jag Antra Jāmī, Charāchar Kī Ātmā, Prabhucharācharakī Ātmā. So, Śivānandajī said to Gurudev, to Mahāprabhujī, Śrī Guru Ātmā. So, there is Shiva and Vishnu, and Brahma—all are coming, going, coming, going. But that Guru, Paramātmā, Parātmā, that is highest and is always in that way. Shri Guru Ātmā, so Shri Gurudev kī Ātmā is that, the highest. So they enter into the heart of the Gurudev, but never neglect the Gurudev or any words of the Gurudev. So it is said, Śrī Guru Ātmā. So, Śrī Guru Ātmā. I am also Ātmā. You are also Ātmā. We are all Ātmā. But our Ātmā is connected to Holy Gurujī, Mahāprabhujī, Devapurījī and Alakpurījī Mahārāj. So Alagpurījī is the Satyuga, and that's how I found the Himalaya. It is very fine. So, Śrī Guru Ātmā, vohī hai Paramātmā. Who is the Paramātmā? The Ātmā of the Gurudev. Śrī Guru Ātmā Parmā Ho Ātmā Puruṣot Sakal Jagke Antra Jāmī Charācharkī Ātmā Prabhu Charācharkī. And how is the Gurudev? What is the Gurudev's Ātmā? So then he said, Śivanandajī, Mahāprabhujī's bhakta, the disciple, Nabharūpa Vyāpū, you know what is a nabha? Yes, nabha means the sky, the endless sky, endless sky, nābhārūpa. Now, what a beauty of the sky, and how equal is that? Blue beauty, blue sky, equal, equal. What is inside is clouds, and wind, and rain, and this. This is all in a little space. It is beyond that. Is that the Ātmā? Nabha Rūpa. Rūpa means beauty. Rūpa means the form. Rūpa means dye. Rūpa means pure, has no more spot on anything. Even the stars, even the suns and moon, they are all just in the middle of the jwad. Beyond that is ātmā. Everything is in ātmā. All stars are in that. Everything is in that. So that's why I told Devī before yesterday about the mother. The mother is a god. Mother is a god, and father is the father. But first you are, therefore the Upaniṣad said, "Mātṛ Devo Bhava, Mātṛ Devo Bhava." It means she is the first one, the God, and the father is the next one, mātā and pitā, the father, and so on and so on. So nābhārūpa, beautiful, that only beauty is the moon. Sorry, not moon, the sky. See, one day there's no clouds and there's nothing. Look, no end, no end. Our whole Earth is just like a little, little grain of sand. What is our earth? It's nothing. That is more than, and that is ātmā, or heart. Your heart, if in your heart there is no doubt, no negativity, no any kind of anger, hate, jealousy, only that, then is that you are like that, and that is the guru. So, nābhārūpa vyāpō satya āpa malācētana. So, so nābhārūpa vyāpō so. Vyāpo means everywhere, so that beauty is the heart of the Guru Dev, Nābhārūpa, and that means the truth. We are always saying, "Oh, I'm sorry, I know I'm right, I'm right." This is nothing. What is the truth? Truth is not that you are good, and I am not good, or I am good and you are not good, or this and that. This is a saṃskāra, saṃsāra. What we are doing with our thoughts? Still, our knowledge is not there. But when this will be here, what we call... So, you know what a beautiful Vimal? There is a name also, Vimalā. Some girls' names, many times I give Vimalā. Now you know what is Vimalā? Vimala means Vimal. Mal means dirt. But that Vimala is without any spot, not one spot on your Ātmā, your soul. That's Vimalā. Vimalā Chetan. That is the Chetan. Means awaken, Chetan. The other is sleeping. And how are we dealing with that one? About fifty people are sleeping in one big hall. Very tired. Very tired. And all are sleeping. And then one was very tired, but he was a yogī, meditating, awakened. And then a very big snake came. He would fight and bite people. But who's awakened there, he will tell everywhere, alert, the snake is inside. Yes, but if that other one also sleeps, when we are all sleeping, then the snake will bite here and there and here and run away. Yes? So, who is awakened? In the whole group, you are there. One of you is alert, awakened. So, Vimala, Vimala Chetan, awakened, pure, not any drop of the black spot on it. Whatever is dirty about this body, this body is nothing; it will break. There are five elements. Which one? The first is what we call the eating, what we call the annamaya kośa. Then prāṇamaya kośa, then manomaya kośa, then vijñānamaya kośa, then ānandamaya kośa. These five elements: the body of nourishment, the body of energy, the body of the mind, the body of the intelligence or knowledge, and the body of the "I am" myself. This all is only five elements, which will go away. So whatever happened through this, your body, your elements, that is a game. That's a game, a sport. We will clean it, but the ātmā within us, that which Gurudev has given us, that we should never... And never tell that this spot is there. There is no spot. So vimala cetanā ātmā. Vimala means spotless ātmā. So you are all this ātmā here, I think so. But you are still sitting in front of me, and your heart is, how to say, taking energy, taking so much. In that, your heart and my heart become the one heart. But suddenly, the vivekā or no vivekā, and so without vivekā, again we say, "No, that means I must live here, I must do this, and I will." No, this is only temporary, again, again, and again, you... Will go to the naraka or into the hell, so Gurudev, Śrī Guru, Ātmā Param, Sakal Jagake, Antara Jāmī, Chara Achara Kī, Prabhu Dara Chara Kī. And so, therefore, when Gurudev gives the blessings, Gurudev gives the name, gives the mantra, gives you the blessing, that time, that knowledge of that Gurudeva is not a physical body. Yeah, okay, okay, we are a body, but in that body, what is that? That we... Need we have banana? Yes, beautiful banana, and we carry in the bag, and this and that. And what is that banana skin? But inside, what is that? That is that. When that fruit is gone, taken, the skin of the banana, we just throw it. No value, no value. We throw it there. Banana, we eat it. Similarly, when you have that ātmā, when you have that knowledge within you, then you should know, yes, I am that ātmā. These five elements: water in the water, air in the air, earth in the earth, space in the space, fire in the fire, etc., are you. And where are you again? No one cares about you. No one cares about you. That's... So, once we come to this part, then we know what we are doing, and don't think that immediately I will get my mokṣa. Oh, that's right. Now we have something very spiritual. We put some soap on it. We take a brush, and we are cleaning and cleaning and... cleaning. And the soap, yes, what kind of soap? There is one beautiful bhajan of again Gurudevjī Mahāprabhujī's disciples, and there is about this: how to purify this spot? We can take this spot from the dress, we take it from the body, we take it from our mind. But in the heart, in the soul, that is the difficulty to purify. That's it.