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Om Śrī Prabhu Dīpa Nārāyaṇa. Śrī Prabhu Dīpa Nārāyaṇa. Śrī Prabhu Dīpa Nārāyaṇa. Śrī Prabhu Dīpa Nārāyaṇa. Śrī Prabhu Dīpa Nārāyaṇa. Śrī Prabhu Dīpa Nārāyaṇa. Śrī Prabhu Dīpa Nārāyaṇa. Śrī Prabhu Dīpa Nārāyaṇa. God bless you. Please eat your prasāda first. Prasāda is given by God. Prasāda is life. What is it that we are receiving? Prasāda. Prasāda is a blessing. Even if we are not physically eating prasāda, when we give a blessing, that itself is prasāda. A photo, a statue, or merely a name is already the prasāda. If there are no statues, no photos, no physical form, simply remembering the name of Gurudeva—that has already given the prasāda. This memory, this feeling, spreads into the entire era. It does not matter where we are. If we remember that, it brings forth all five elements. The first is our body, and within the body are the five elements—everything we know. We are not searching in the skies. We do not need to search for anything anywhere, for it is within ourselves. That is why it is called Pañca Parameśvara, the five highest Lords. When we speak of the Bhagavān Śiva Mandir, you know this is the time of Bhagavān Śiva according to Jyotiṣa. This is Śrāvaṇa Māsa. Śrāvaṇa is what? The coming rain, giving everything. So the prāṇa, all five prāṇas... All that we search for, do not search anywhere. That is the neighbor’s property, not yours. So you will go there and search, and search there. But once you have said Gurudeva’s name... Guru Sabina, bhajan rājana. Thank you. Thank you for watching. God bless you. Thank you. I am the light of the Guru, the lotus of the Guru; my body, mind, and soul are in the presence of the Guru. My body, mind, and soul are in the presence of the Guru. If I am a stranger, then I am a close friend of the Guru. Devadhī Dev, Devaīśvara Mahādev, Satguru Svāmī Madhavān Jī Bhagavān, Alak Purī Jī Mahādev, Ishwaguru Mamadaleshwa Paramahanswami Maheshwaranan Ji Gurudev. This bhajan... Wherever you will run away, you will do many things. That is good, but it is not the one which is your liberation. It will not be. That should go to the paramparā. For example, in this country, we do not know for how many years the big rivers have been flowing. You may make many rivers, but you cannot change that big river. The Danube, you know, flowing from Germany, Austria, Hungary, etc., coming to the dark sea—it is big, very big. It is said, how old is Gaṅgā? The Gaṅgā river is very big, coming from the Himālaya and going to the Indian Ocean. And in Europe, the river that flows through Vienna is the Danube. The Danube is very long, 80 kilometers longer than the Gaṅgā. Similarly, we have many, many Gaṅgās, many, many rivers. Many times, we think we are searching for water only there. Little creeks have to come to the big river. The drops of water come down, and again they have to return. For example, in our hand, there is one drop of water. This drop came from the clouds, and the clouds came from the ocean. It is going there, but it wants to come back again to the origin. My part of that is we have in our palm a drop of water; it is only a drop. The distance is, let's say, two inches or one meter. But still, the ocean is different, and that drop is different. The searching comes back to my own thing. And when this drop falls into the ocean, it becomes the ocean. No more drop, no clouds, nothing—only again the ocean. That is called paramparā. I went from the ocean, I went with the stream, and I went up and up, with speed or no speed. From thousands of kilometers, it comes to the other ocean, but there is ocean. It is the ocean. So, Guru Devabhīna karas nehisari karas means our duty, whatever we want to get and do. For example, when we are thirsty, we are searching for water. We will not go somewhere in the trees and seek the water. We might get it through some fruits, but that is also from the ocean. So, the five elements: this is the body, the prāṇa, the mind, the knowledge, and what is that? Ānanda. Ānanda-maya-kośa. All these kośas are the chambers. From time to time, these chambers come together. Thousands of great sādhus, many, many, and they have many, many disciples. They all will merge into the ocean. But if there is a little part here, that will not lead us into the ocean. Again, we have to either go into space or through the earth, searching for my origin, my ocean—Prāṇa, Anāmaya. That is how we are searching; otherwise, you will be lost everywhere. You can go to this wedding ceremony, that wedding ceremony. But you still did not marry. So you will not become that, merged into the marriage. We are going to this wedding, that wedding—it is very nice to see. There is a different way; other ways are different. But in India, we say it with a big ceremony with a fire, and in some countries they have Google, Agrabahis maybe, the light, candles. But it is the same. "I will give you the ring." It is the same. There is a complete, beautiful wedding ceremony with sādhanā and mantras. Then the husband’s parents and the girl’s parents give her hand and the boy’s hands. Now you are merged, and this hand should not be given away. It means lifelong. Otherwise, it is not your real one, and you will suffer here and there. Also, your children will not be happy anywhere. That is that. There is one very nice bhajan, and there is a seed: "I was suffering. I was running here and there on the many, many animals, what we call the deers, and this bunch of the deers." And when you were there, they do not want to accept you. I am running, I am nowhere. This is a very nice bhajan, you know that. And you know what is that bhajan? Kanyakumari na Kanadina Bhattakiram, Kanyakumari na Pire Bhattakati, Naibhaya Bhattakiram, Kanadina Bhattakiram, Kanyakumari Nār, Kāṇāti Nābhāttakīrā, Kanyakumari Nār.