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Oṁ Śrī Prabhudīpa, Bhagavān Kī Jai. Bhajore Manvasudīpa Dayā, Bhajore Manvasudīpa Dayā... Deva Puruṣa Mahādeva. Devādhideva Dīpeśvara Mahādeva. Satguru Svāmī Mādhavānandajī Bhagavān. Viśvaguru Mahāmaṇḍaleśvara Paramahaṃsvāmī Maheśvarānandajī Gurudeva. Pradhānajī Mahārāj, Jai Kī. So please eat your prasād first. Prasād. Prasād is given by God. Prasād is life. And what is this feeling? What is that which we receive as prasāda? Prasād is a blessing. So even if we are not eating prasāda but we simply give a blessing – it is already prasād. Even a photo or a statue is already prasād. If there are no statues, just a name, it is already prasād. And if there are no statues, no photos, no one alive – then just remember the name of Gurudeva. That itself bestows the prasāda. And this memory, this very feeling we have, spreads into the whole era. It does not matter where we are; if we remember that, it activates all five elements. The first is our body, and within the body are the five elements – everything, as we know. We are not searching in the skies, we are not searching anywhere; it is within ourselves. That is why they are called Pañca Parameśvara, the five supreme lords. And when we say “Bhagavān Śiva Mandir,” you know this is the time of Bhagavān Śiva. According to Jyotiṣa, this is Śrāvaṇa Māsa. Śrāvaṇa is when the rain comes, bringing everything. So the prāṇa, all five prāṇas, and everything we are searching for – do not search anywhere else. That belongs to the neighbor; it is not yours. You will go there and search and search and search. As you once said: Gurudeva bina kārya naya, sāre koṭi upāya kare, koī jāve koṭi upāya kare. (Without the Guru the work is not done; one may try countless remedies, yet one wanders through countless remedies.) Śrī Dīpa Nārāyaṇa Bhagavān kī jai! Devādhideva Deveśvara Mahādeva kī jai! Satguru Svāmī Mādhavānandajī Bhagavān kī jai! Alakhpurījī Mahādeva kī jai! Viśvaguru Mahāmaṇḍaleśvara Paramahaṃsvāmī Maheśvarānandajī Gurudeva kī jai! So this bhajan, “Gurudeva bina kārya naisārī” – wherever you run, whatever you do, it may be good, but it is not the one that brings liberation; it will not be. And that should come through the paramparā. For example, in this country too, we do not know for how many years the great rivers have been flowing. You may create many rivers, but that great river you cannot change. The Danube – you know the Danube? From Germany, Austria, Hungary and onward, flowing into the Black Sea – it is very big. Do you know how old the Gaṅgā is? The Gaṅgā River is immense, coming from the Himālaya and flowing into the ocean. And if you see in Europe, the river flowing through Vienna, the Danube, is very long – eighty kilometers longer than the Gaṅgā. In the same way, we have many, many Gaṅgās, many rivers. And many times we need to realize that we are searching for water only there. Small, little creeks must come to the big river. The drops of water come down, and again they must return. So, for instance, there is a drop of water in our palm. It came from the clouds, and the clouds came from the ocean. It is going there, but it wishes to return to the horizon. And we hold this drop in our hand – it is just a drop, and the distance is only, say, two inches or one meter. Yet the ocean is different, and that drop is different. But through searching, it comes back to its own source, its origin. And when this drop falls into the ocean, it becomes the ocean. No more drops, no clouds, nothing – only the ocean again. And that is called paramparā. I came from the ocean, I moved with the stream, I rose higher and higher, with great speed or no speed, over thousands and thousands of kilometers. It travels to another ocean, but there is an ocean – it is the ocean. Gurudeva bina kārya naisārī. Kārya means our duty, whatever we wish to accomplish. For example, when we are thirsty we search for water. We will not go among the trees and seek water there – though through fruits and such we may get water, but that too is from the ocean, from the five elements. So there is the body, the prāṇa, the mind, knowledge, and what is that? Ānanda. Ānandamaya kośa. All these kośas are chambers. From time to time these chambers come together. And so, thousands of great sādhus, many, many, and they have countless disciples. And all of them will merge into the ocean. But if there is a little separate part here, that will not lead us into the ocean. Again, we must either go into space or through the earth, searching for my origin, my ocean – the prāṇa, the ānandamaya – there is how we must search; otherwise, you will be lost everywhere. You can attend this wedding ceremony, that wedding ceremony, another wedding ceremony, but you still have not married. So you will not become merged into the marriage. We go to this wedding, that wedding, and it is very nice to see. Yet there is a different way, another way. In India we perform it with a grand ceremony, with the sacred fire, while in some countries they have candles or perhaps agarbattīs, a light – but it is the same. They give you the ring; it is the same. And so there is a complete, beautiful wedding ceremony with sādhanā, with mantras. Then the parents of the groom and the parents of the bride place the girl’s hand and the boy’s hand together. Now you are married, and this hand should not be given away – it means lifelong. Otherwise, you will see that this is not your real one, and you will suffer from here and there. And your children, too, will not be happy anywhere. That is the chalāge. There is a very beautiful bhajan. There is a seed: “I was suffering. I was running here and there, among many, many animals – what we call deer – and in that herd of deer, when you were there, they would not accept you. I am running. I am nowhere.” This is a very beautiful bhajan. You know it. And do you know what that bhajan is? Mahāprabhujī karatā he kevalam.