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Is there a time? And who made time? I do not even know what time is. We think we have time. We measure our lives by the moon and the sun. We are born, we go on, yet we are not truly connected with time. According to this way, we are ourselves running. But where are we running? There is nowhere, and there is not also here—neither here nor there. Then what is that? That is the Parabrahma, Paramātmā, Ātmā. O Parabrahma, Paramātmā, we are also tied with time, and therefore we cannot grasp that either. Who made Parabrahma, Paramātmā, Ātmā? It is dust. Dust from the dust, but dust does not stay with us. Movement is there, prāṇa is there, our body. Prāṇamaya Kośa, Ānandamaya Kośa. All that. But what is there? Therefore, that is only oneness. It is the oneness: one in all and all in one. So Holī Gurujī used to say, "Enter the kingdom of God." Well, the gate of God. But where is that? In which gate are we going? That is also what we are asking, and so is that where we are. We have to open that gate, where there will be no gate anymore. You turn back, and there was no gate. Is that how we are coming closer and closer? We have to go there to know Ko’ham, Katam, Idam, Jatam. From where I came, how I came, etc. This is how we are as human. We are trying many, many different things until we come to the one. The best way in this is called the yogic yoga. Not only movements of the body, not only the breath—inhalation and exhalation—but also not moving of the heart. But still, all in one within our body: our skin, our nerves, our muscles, our bones, etc. But still, we cannot understand and we cannot control this within ourselves. Therefore, we have to come; do not run behind to make the meditations outside. Many people are making some kind of feelings, and this and that, and then people are saying, "I am like this, I am that." Where is that "I am"? I also sing sometimes, no? Am I, no? You know, now what am I singing? Singing? Am I so? But am I? Again, there are two. So we are on the border of coming to the oneness, and that oneness is not two, it is only one. That is the human truth. Again, we have to come to the human to make the steps from one to the next. Mahāprabhujīdīp Karatā, Mahāprabhujīdīp Karatā, Mahāprabhujīdīp. The religion is not that which we are searching for in it, but that religion is that which does not bend us, but liberates us. That’s why I call it Sanātana Dharma. Sanātana Dharma gives us freedom, and others are not because they are binding us. They are binding us, and they have only one. We are all holding only to this one. And what is that? It is only this one, what we call the stick. We are walking, we are going, and so it is said that this stick is going, walking with us from the cradle to the grave. When we got this body in birth, we were bound in five elements, in the mother’s body, and again we are bound in that day when we were born. When in the mother’s womb, it was already the creator there, your womb, no? And there is one stick of this spinal cord, and spinal cord, or this stick, from the cradle: mātā, pitā, bhai, sabhī bachchonko, and till the grave. From there, brought from this grave of the mother’s womb, we come again to the earth. What was this? But from that, we have to understand what, where, how, and what I have to do. Therefore, there are certain mantras. Mantra is not physical. Mantra you cannot hold. Our voice is just. We listen like a voice, but what is that voice? But still, we are binding ourselves with this, and we have to get free now. According to the Sanātana, according to dharma, what we call the dharma, and many things, we have to free now, we have to free from the human body also. Animals and all, we are bounded, and as humans, we are bounded. But now we left our body, but we are bounded with many, many what we owe to our body. Our karmas, we have to pay back, but how? And this, but we died, we left. And so it is said that it is the truth that now we are going to make the ceremonies. Who, who can do it? Who can liberate something? What we have with us, we can go further, all your parents. All the parents and mothers and their children, the children will liberate further, the parents further. And if the children—you have no children—then they are only fluttering in the clouds. Sometimes, maybe it will come and fall down somewhere. Therefore, it is said that you should have your own child. You should respect your children and give them, your children, the knowledge. Or what is your duty? Otherwise, my dear, if you do not take care of your parents and your ancestors, they are left fluttering, and that is what you call when you go to the graveyard at night or daytime also, midnight, midday also, you don’t know, because they are only like a wind. But sometimes, and mostly also those parents, if they have children, and they did not at all touch the parents to do something, then they are coming in the house, anywhere, in the office, in the street, under the car. Sometimes an accident happens with anything, they are coming. So we have to, because it is a human, not an animal. If it is an animal, then animals have to go continuously; they are going continuously. But for the human, that time is not there; time is not there. But our responsibility, and if not, then you... Go like other creatures again, go back. So, my dear, we are human, and human is Sanātana Dharma. Sanātana Dharma is not like this, that my God and this God. No, your God is also hanging somewhere. Yes. How many gods are there? But they—all these gods—mean they are protecting us, lifting us, and separating us for freedom. They give you the freedom there. All humans can, in the human brain, and therefore we have to really... and my dear, if you have no children, then you are also not married, or this, or your husband and father, but you can’t get the children. Then you should get a child from your ancestors’ children, your father’s brother, your mother’s sisters, etc. In this, our area, and then, you know, our Sanātana Dharma, because how old is that? If you see Europe, it was a glacier; under the glacier, the whole of Europe. So many people were coming, and they still had many, it was just like animals. But there were great saints, and they knew they were liberating their coming. And they are still here, and that we call the Śapta Ṛṣis. And this ship, the seven stars, always when we see there, you say something different, but we call the seven, what? Ṛṣis. And they are ages and ages and ages. So many things there are. So, my dear, we shall do. It is an instrument given to us. We shall take care of our instrument. We have physical, mental, and spiritual thoughts. We are liberating to come to know where. That’s it. And that will come with practice, practice, practice. So when we are doing this pūjā, when we are doing Śiva pūjā, and we are giving this jala to Śaṅkara, Śiva, that means the calmness, it is calmness, the jala, jala jahan jagadīśa, that Bhagavān Śiva himself is water. Therefore, you know that Śiva himself, both of his hands, he is giving the Kalaśa, the water pot. With both hands, Bhagavān Śiva, in the form of his link to his intoxication, is giving water doubly. Yes or no? Is there someone else? Is there anyone who wants to listen? Yes, you know? Do you know? Have you seen the photo of Śaṅkar Bhagavān? Have you seen? Have you seen? Have you seen any other person? Yes. We will bring beautiful pictures, okay? Let’s see from Sojat or from Marwāṛ or from Chhoṭā Gāon, Khālsā. He Kevalam He Kevalam... Five lengths Bhagwan Śiv gave the Paramahitāli. And their back, which is made like Bhagavān Śiva’s, is why all of our rules, these are called Devāsī, Devāsī Śiva’s worship, that worship happens. So we have to go to this, but in the end, nothing. Even Śiva said, "I am also gone, nothing. I am gone, and we will go." So that is a part of yoga, practicing, and as our masters, Sanātana Dharma’s. And if you say it is only my disciple, then you are not, you are not any master. Don’t say, "All become my disciple, you become my," no. If someone said, "Come and become my disciple, I give you, I give you in a different way," that is not nice. It is like you have one child, and this child is from one mother. Now you can show many, many mothers, but this is your mother. Your mother is your mother. If she is not there, she died, etc., but she is still there. Similarly, one guru has disciples. That’s why Sanātana Dharma, guru do prakār ke hai. One nimit and one nitya. So thank you very much. We will continue, and so see there is no time. There is no time. Who made the time? We will go further. Wish you all the best. Time is coming very soon. We have Guru Pūrṇimā, and all my disciples of my Gurujī’s, of Mahāprabhujī’s, Devpurījī’s, and all around the whole world, many, many Gurus, they will be worshipping, meaning they will pray, and we should all pray like this. So we are coming very close, and this time we will do one experience at our home with the whole family and Śiva, and this is the Gurū kī pūjā and praṭhanā. So, what is Pūrṇimā? What is Guru Pūrṇimā? And where did that Guru Pūrṇimā come from? You don’t know. But we got today. Somehow, I was one of my friends, or my disciples, or my brother, or my this or so. We were searching for who brought the sun and moon. Who brought the moon? Which ṛṣi was that? We will talk about that after. So we shall make and prepare ourselves for how we are going to worship Guru Pūrṇimā. Lucky are they who can be with the Guru, because it is Guru Pūrṇimā. Or Guru Pūrṇimā, when, what, how? Why Guru Pūrṇimā? So, generally, people worship Guru Pūrṇimā according to the ṛṣis who have the right to the Vedas, because it is the birth of the ṛṣi Vedavyāsa. But, but was that not before that? And now we know from where Guru Pūrṇimā began. Of course, the four Vedas and the ṛṣis, because he said that at that time, before, there was nothing written, only verbally they had to learn and learn and... learn the whole Vedas. But when he knew, he said, "Now in this Kali Yuga, people will lose their whole knowledge." They have limited one, that’s all. But all that which the ṛṣis said, our brain is gone, we have lost. And so, Vedavyāsa Bhagavān, he said, "I should write." But it is said that it was not complete. It was more Vedas, something, but that was not written. But before that, also, we will come to that. So, we shall worship in that way, my dear, on the coming full moon. And the coming full moon is in about, we can say, 20 days. Or how much? Twenty days. And we prepare for that day because it is the birthday of the wedding. You know, and you remember, probably many times I said on the Guru Pūrṇimā, and I said, "Guru Pūrṇimā, that Pūrṇimā, full moon," and that was the first time it came out of the water, the ocean. That was it, and so light came from the moon. And at that time, he became your guru, Pūrṇimā. Many can say and talk this and that, but it is there where it is coming from. And that day, what we do is we shall fast. Why are we fasting? Because we have time not to cook, eat, and clean the pots and this and that. But of course, if you need it for your medicine and your problem, of course you can eat; otherwise, fasting. And in the fasting, we shall take good, fresh water. Case of case, one cup of milk, not half a liter, one liter of milk, no, no,... one cup. And if you don’t know what a cup is, then you should go to Croatia. They have little coffee, very little, and these coffees, and how, and just they come to lips only, and for this drink, this cup of coffee, if one is who knows what is coffee, and who knows what means the taste of that coffee, then it is only one sip, and then gushing up, and gushing up, and that’s called coffee gushing up. Anyhow, similarly, we should drink little water; we can drink more, but we can have little fruit, one, otherwise not. And so, the next day, after Guru Pūrṇimā, Gurudev kī, we shall worship Gurudev, give him a garland, give him fruits, wash his holy feet, etc. That is how we can do it. And so we will, in one day, we are coming again, we will talk, because around the world, many Indians also don’t know how to worship the Guru, how to worship the Guru Pūrṇimā. So mostly they go to the temple and bring some prasāda and Hari Om Kām Dev. But Guru Pūrṇimā, that is the best way. But they should have a Guru, and the disciples should be good. Otherwise, there are some disciples and Gurus who are different, and it is not good. So there was a really good story, a really not good but really a story, and that story is a real one. And what is that? One day on Guru Pūrṇimā, one disciple and Gurujī were living in their hut in Nāj Pūrṇimā, and they made a nice dhūnī and gañjā, and something more. This Gurujī was sitting, and the disciple was bringing something inside, the chillum and this and the fire, and Gurujī said, "Bring me one more chillum." La, yes. After he said, "Bring the wood in the dhūnā fire," and he said, "Lauṅgā," the disciple said, "Full of the gañjā and bring lekhā." "Ava bhī," he said. "Lekhā ātā ho, Gurujī?" The disciple was also full of the gañjā, and Gurujī is... Also full of ganja, so what the disciple said? In the dhūnī, you need wood. He said yes. He took his Gurujī in the dhūnī home. In Agni, in the fire. And Gurujī was so thin, like our Yogeś Purī. So very thin, so he put it in and he said, "I will put you a little bit something more." They say they are neither Guru nor disciple. That is, no nasa, no anything, no gañjā, no bhaṅg, that’s not right. Only peace, harmony, and also do prasāda, and the next day you can make more nice, nice prasāda and give it to everyone. Guru Kṛpā, Guru Āratī, everything. So we will point out exactly what you can do. So, perhaps tomorrow we will make this complete, and we will tell, because many people around the world know how to make the Guru Pūrṇimā worshipping. And I think this is very important. No, Yogājī? Yes? Yes? Very important, okay? So, we will prepare really, and yes, we are doing. It is very, very important that people should know. So we will make it our tomorrow, exactly everything, and tomorrow evening or day after tomorrow, and we will have all our friends around the whole world, all bhaktas of the other gurus, disciples. So this will also help us understand what our Gurujī said, their Gurujī, I mean, and we worship all Gurus around the world. There are millions of Gurus, millions, so there is, and we have billions of disciples, no problem. What is this in the world, but finally we are that, so I will, I will show you today or tomorrow, by the Guru Pūrṇimā. All right, Dīp Nārāyaṇ Bhagavān Kī, Devpurījī Mahādeva Kī, Hari Om Tat Sat, Dīp Nārāyaṇ Bhagavān Kī Jai, Śiṣiḍveśvara Mahādeva Kī Jai, Satguru Svāmī. Madhavānandajī Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Svāmī Maheśvarānandajī Yogī Rāj Kī Jai, Manre Āratī Sañjo Śambho Deva Purī Sahar Kī, Manre Āratī Sañjo Bhagavān Deva Purī Sahar Kī. Oṁ Bali Śrī Dīp Namaḥ, Bhagavān Kī Jaya, Śrī Śrī Deśvara Mahādeva Kī Jaya, Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara, Svāmī Maheśvarānandajī, Yogī Rāja Kī Jaya. Lakho Nāch.