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A beautiful good evening to all. Madhava Kṛṣṇa Bhagavān, Satya Sanātana. How are you? Very well. We have a beautiful evening again, a radiance from Satya Yuga. Where are we now? In Satya Yuga. Sat-Saṅga is Satya Yuga. Even for the gods, Sat-Saṅga is rare. Even among the gods, the human body is also rare. Let us return to the Viśuddhi Cakra. So, if something lasts two to four days, it is okay. Starting to cry is also alright. Why should I weep? There is no reason. Let us return to these levels. Out of 8.4 million (84 lakh) different life forms, there is only one human being. There is no race, no caste—there is only one. Mānav Dharma, human religion, means Humanity. One religion: humanity. And one God, who is both the creator and, as a human, beyond caste. Jñānī Deva and Jñānī Mānav, Jñānī Īśvara, Jñānī thief, Jñānī bandit. Through qualities, God is the divine quality. A Deva is defined by qualities, a saint is defined by qualities, and a human, a burglar, a criminal, or a terrorist is defined by a quality. Quality. And where there is quality, there is no compromise. Quality requires no compromise. Quality requires quality. Dharma is Dharma. One Dharma. Dharma is purity, the purpose of religion and spirituality. Adharma is unrighteousness, discrimination, dualism, and so on. Deva—some people translate this as demigods. There are no demigods. They are either gods or not gods. There are no half-gods, like half a pizza or half a study. There are none. So, it is very nice to speak today about what Devas are. Devas are those who, through good deeds, spiritual practices (sādhana, tapasyā), have reached a higher plane, but not yet attained Mokṣa because they have not yet received Guru-Kṛpā. The śāstras say: Dhyāna-mūlam guru-mūrtiḥ — The root of meditation is the form of the Guru. Pūjā-mūlam guru-pādam — The root of worship is the Guru's feet. Mantra-mūlam guru-vākyaṁ — The root of mantra is the Guru's word. Mokṣa is possible only through the grace of Gurudeva. Brahmā, Viṣṇu, Śiva. Śiva is the very first. Like Viṣṇu and Brahmā. Śiva, Brahmā, Viṣṇu—these three can give everything. Everything. But not Mokṣa. In the divine, highest law, it is written: Mokṣa through Guru Kṛpā. Clear? Grace of the Master. So, all those who have strived for a beautiful, spiritual, pure, divine life—full of Ahiṁsā, sāttvic food, praying, meditating—but have not yet received Guru Kṛpā, they go to Svargaloka. What does Svarga mean? Heaven, liberation, hell. So Svarga is heaven. The king of heaven is Indra. Often, Indra also has a Mokṣa. But Svarga is a life full of pleasure. You are eternally young, eternally free from illness, but never free from desire. More and more and more. The ego insists, as the king says, "I do not want to give up my kingdom. For eternity, I will enjoy my kingdom." At the beginning of creation in this universe, before the planets were created, two qualities, two attributes, were born or created simultaneously: Āsurī Śakti and Devī Śakti. Āsurī Śakti means negative forces, demons. Devī Śakti, positive forces, spiritual, sacred, God. From that time, both Śaktis are fighting. The gods wish to eternally govern the entire universe. But the devils, the negative forces, want everyone to have that. And devils are heartless. They become heartless. No dayā, no mercy. If there is nothing on your side, just clean it. Head and torso apart. Just like in a vegetable garden, you pull beets out of the earth—snap, beets here, leaves here. Or like the fisherman, who takes out the fish, cuts them up, and throws them away. If I have a knife to cut a fish, I believe I will first cut off a hand before the fish. A living being, a beautiful blue-eyed or pink-eyed fish, it has no love for the eyes. And it sees that you have taken up a hook and you have disappointed it. "Doka," disappointed. The poor animal, the fish, thinks you have given it something to feed on. Oh human, you were not given nourishment, but there was a hook. Deception is not enough, leaving behind is not enough. But meanness, a hindrance—that is it. Now the one with the hook pulls. Can you imagine someone putting a hook into your throat and now you lift yourself up? In one second, this fish dies a hundred times. And every second you die so many times that death is cruel. Death does not care how you die, but death wants to have its nourishment. Life will consume life, but one life will be such, called Mānav, human. And man will not devour life. And so, the fish says, "Oh man, you are a deceiver, you have deceived me," pain. And there is no compassion. So, Āsurī Śakti, demonic power, negative power, is an insentient force. And now the Deva, they have feelings, they are very fearful, very emotional, but not free from desire. Yes, and desire is also a very negative force within us; it always holds us back. A longing, an attachment, such an attachment, a love pulls us back from the door, from heaven. There is a story. A farmer, by chance, sees a balloon, large, with a big basket, landing on his land. The farmer stands there and asks, "Who are you?" There were some angels, we say Devas, gods, who said, "Dharmarāja has won this basket for you. It will take you with your body to heaven. Some come only with the subtle body. But you are fortunate; as it is, you embrace everything. Let's go." He said, "Wow, this is beautiful." He enters and is going to heaven. One does not know how high, how far. And then, in between, as it is said in heaven, well, very beautiful. "And my wife?" "Yes, your wife is waiting for you there. She has become completely young, and as soon as you enter heaven, you are like a 25-year-old, a 20-year-old." "Truly? But I have back problems." "These problems no longer exist there. We have Āyurveda, Vaidya for the king, Indra, and so the best medicine for the gods. Just smell, and you are young. Oh, dance, eat, sleep. What? No Karma." "Nice, I like that." Then he came to the door of heaven and said, "I forgot my tobacco pipe. I believe I will get my tobacco pipe in heaven." They said, "No, no... there is no tobacco in heaven. You cannot smoke your pipe." He said, "No." He said, "I renounce your heaven. I want to have my pipe." He whistles to the heavens and back to the earth. That is the weakness, a weakness of the Devas in heaven. And so constantly struggling, sometimes this, sometimes that. We have seen in the Śiva Purāṇa how everything unfolds. The king flees, arrives in heaven. And Vaikuṇṭha, Kṛṣṇa says Vaikuṇṭha. And Naraka, cave, Pāñcāgni, and so on. Who is there? This soul with all four bodies. One body is missing. Which one? The physical body. Memory, feelings, observation, all are the same. Only the physical body is absent. The soul hangs there, swinging. There is no one who asks you, "How are you?" And time is fixed. After this time, you will be moved on. Now the Devas pray to God, Viṣṇu. "Lord, when we have spent our finest deeds, our practices, everything we have received back, all our reserves, then we are certain that we will return to Chorāsī Lakh (the cycle of 8.4 million living beings). Birth and death again on this mortal planet. So, Deva, pray to God, grant us a human body once again, so that through the Sat-Saṅga, we can come to Sat-Saṅga." This is the Sat-Saṅga. And inspiration, motivation, the assessment that we have a master, the Guru: Brahma-niṣṭha Śrotriya Satguru. Who is the Guru? There are very few Gurus, but many kangaroos hopping back and forth. Guru means Brahma-niṣṭha Śrotriya. Brahma-niṣṭha means one who is a knower of Brahman, who has realized Brahman. And Śrotriya, who can inspire us, who can tell us. What is a Guru like? What is a Guru? Is it a beggar? No. Then it was said: Brahmānandaṁ parama-sukhadam kevalaṁ jñāna-mūrtim Dvandvātītaṁ gaganasadṛśyaṁ tasmai śrī-gurave namaḥ The Master means Brahmānandaṁ, the highest capacity for bliss. That is the Guru. Not these five elements create the body here. Its form is only knowledge. Knowledge is the Guru. The Upaniṣad says, Tamaso mā jyotir gamaya — "Lord, lead us from darkness to light." And thus, knowledge is the Guru. Guru. Spirit. Spirit means darkness, and spirit means the light. Our consciousness, our existence, is still in the darkness of ignorance. We are peace, and the Master is peace. A candle that burns has ignited a flame. And the second candle lies beside it, but has not yet been lit. That means the candle that has not yet been lit is a student. Now, to receive light, we take the candle and bring it to the flame where the candle burns. Your light should behold the darkness. The Master signifies only wisdom, knowledge. And where there is knowledge, there is no compromise. Where there is compromise, there is ignorance, not quality. Light is light. In light there is no darkness, but light should be such that darkness never enters it again. We have a candle, no other light; after some time, it always becomes dimmer. Then we light a second candle, it is better. Then we turn on the light with 100 volts—oh, now it’s good, maybe. Then comes 500 volts—oh, it is brighter. Then 5,000 come. Oh my God, so many. And then 100,000 volts come. Brighter and brighter and brighter still. Where will it end? And so the light is still half in darkness. And so, after everyone has meditated a little and practiced a bit, that is called "Seinheilig." And I am surrounded by saints, not mere holy beings. And thus: Brahmānandaṁ parama-sukhadam kevalaṁ jñāna-mūrtim Dvandvātītaṁ gaganasadṛśyaṁ tasmai śrī-gurave namaḥ So, Ekam nityam vimalam achalam sarva-dhī-sākṣi-bhūtam. Ekam—He is the only one, the only truth, the only love. There is no two love. Love is the Love. Truth is the truth. Only one God, no matter how you see Him. A woman, for one person, the woman is the grandmother. For the second person, she is the mother. For the third person, she is the sister. For the next person, she is the daughter. A woman has various relationships. Some see her as a grandmother, others as a mother, and so on. One sees as Brahman, another sees as a different God, and so on. But she is only one. She is only one woman. Ekam—only one, nityam—everlasting, unchangeable. One, eternal, pure, immovable, pure—not this "Vimal-Kin," okay? Vimal means purity, nothing impure. Spotless, crystal clear, transparent. Vimal, nirmala. One, eternal, pure, and immovable. Achalam means immovable, unchangeable; it is truth, there is no compromise, truth is truth-filled, everlasting. As one says Achalam, Sarvadhīsākṣibhūtam, and Kena, all living beings. God Kṛṣṇa says in the 5th chapter: Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ — "All living beings are part of me, my Self, my relatives." When you see unity, there is no body there, no dualism, there is nothing; it is only one. So, He is not capricious. In German, one says he is very moody. Sometimes yes, sometimes no. "I don’t like that, and that was beautiful. Oh, I think I want to do something else. Now I have changed my mind. I will have another Guru or I must seek another path." We are dust with a little breath of wind, air, blood, everything. Solid like the Himalaya. Under the moon, under the sun, my decision never wavers. May the sun and the moon change their course, but my resolve shall never waver. Change. He does it, but he does nothing by doing it. Shall I tell a little story? Yes, that is lovely. Everyone becomes tired, alert. A master lived with a disciple. And the disciple loved his master very much, and the name of the disciple was Mokṣa-Nand. What? Mokṣa-Nand. He desires the bliss of Mokṣa, but he is still incapable. It is face to face. A fox in the forest was searching for its food and found a coconut. Beautiful, large coconut. And the nose of my fox is very good. "Ah, coconut, fragrant. I would like to eat coconut now." It bites, but cannot open. Tried to open for half an hour, but it didn’t work. Says, "Well, I don’t want that." The Mokṣa-Nand goes away, the fox goes away. 100 meters, but the nose, longing pulls back again. "Yes, where to the coconut?" Only the backpipe of the door of heaven has brought you back here. If you could have renounced, you would have stayed in heaven. Again. Wow. Nothing works. "This is a tough nut. This nut is so hard. My God. It sounds hollow. That is a soft nut. Okay." Fox said. "I am leaving. You all leave." Again, take a breath. So, Rāma-Nāma Nārāyaṇa, hey, the Name of God is this coconut. When the mind wanders away, this mind is like the fox trying to roll the coconut back and forth. He does not know the path to the summit, nor where to eat on the mountain, and he tries to open this nut, but he cannot open it. And without opening this nut, he cannot eat or enjoy the inner nut fruit. And so this is truly a tough nut to crack. So he called it Mokṣa every day, massaged his master, washed his clothes, and was always a yes-man. The master says, "Yes, Lord Master, yes, yes, yes." And he must go into the village, beg, bring food, nourishment for himself and for the Master. Or he would have preferred to go shopping. When people have given donations to the master, the Mokṣa-Nand said, "Today I do not have to beg, today I will go shopping." The Master said, "As you wish." It was the monsoon. In India, there are some rivers that have water only during the monsoon. Then it dries up, riverbed. So there was a lot of water, and Mokṣa-Nand goes there. He can swim, but he is a coward, afraid. Crossing the river means mastering life. When one is young and the first stage of puberty arrives, it is like crossing a wild river. The seeker of mokṣa stands there trembling and thinks, "I would have preferred to go to another village where there is no business, but where I could have prayed. But now, Master, we grumble if I don’t buy anything." He says, "Come back, Master, how am I to cross this river?" The Master said, "Very simple, very simple. Go and say, 'Mother River, give me the way. I ask you with one condition, because Kṛṣṇa, God Kṛṣṇa, is said to have had 16,000 women, that is, disciples. And now people say, were they, do you believe, a woman? No. If Kṛṣṇa was a brahmacārī, then please show me the way.'" Mokṣa-Nand said, "My Master, I do everything you say. I believe everything you say. But in this case, I am a little in despair. Kṛṣṇa, the Brahmacārī, and Kṛṣṇa..." The Master said, "No discussions, go. If you want to cross the river, tell her, not me. This is the river where Kṛṣṇa himself bathed. She knows Kṛṣṇa very well. Go slowly." "My Gurudeva, I always follow the Guru Vākya. And I have great trust in Guru Vākya. But in this case, forgive me, it is still not clear to me. I love Kṛṣṇa. I see Kṛṣṇa as God. But to ask this question, I do not trust myself. Come to the river and say, 'Mother River, I believe nothing. But my Master said, if you think Kṛṣṇa was a Brahmacārī, then please show me the way.'" The river is divided into two parts. Like a great wall, one side a wall like a dam, the other side waterways flowed, like a dry riverbed, and he walks through the river. In the middle of the river was his heart, now pumping. "I believe, Mother, let me pass through, let me reach the other shore." He comes to the side, and the river has begun to flow. "I understand nothing. No matter how it is, at least I have reached my goal." He buys many things, including his ice cream. He liked to eat ice cream, Mokṣa-Nand, you know. And this and that. And now, he asked the merchant, "My master helped me how to cross the river. Can you please tell me a technique? Because I believe that just going twice to the Mother River won’t help." The merchant says, "Go to the Mother River and say, 'Mother River, my master has never eaten anything his whole life, has always fasted since birth, so please show me the way.'" The Mokṣa-Nand had gone completely mad. It was a trap set by the psychiatrist. He said, "Okay, I have not seen Kṛṣṇa. I did not see the Kṛṣṇas, the Gopīs, only heard of them. But now I cannot believe anything. Merchant, my friend, every day with my own hands, I cook chapati for my master, and he enjoys, not just eats and complains. 'Why is the chapati not through today and so little chili?' With what consciousness, with what heart should I ask the question? The poor Mother River will give no path." The merchant said, "It is your decision. Do you want to return to your master or stay here?" He said, "No, I want to go to my Master, then go." He comes and sits by the riverbank. "Plus Mother, plus I know that I am completely mad. I have to go to a hospital, but first I must bring all of this to my Master. I do not trust myself to say eat, but rather to bring something. Please, Mother, this is the last request for today. Give me the path, only if you believe that my Master has not eaten anything from his birth until now. Sobriety from birth." Water remains still. He is coming. "I say, Master, here are the things." The master said, "Good, go to the kitchen and cook." He said, "This is a rigorous training, Master. I cannot do that." He said he will explain later. "You asked the river, right?" "Yes, I have never eaten. But we will talk about this topic later. Let’s go cook." The Mokṣa-Nand was completely exhausted. He brought an empty plate. The Master said he is waiting, perhaps something good will come. And it stands, what is that? He said, "This is that. You do not eat." The Master said, "Who said that I do not eat? The buyer, the seller. And the mother river said, 'My dear, I am a breather. The breath is nothing, and the breath is the eternal Brahmacārī. This body is; the body has its nature. A little, think normally, civilize a little.'" The Mokṣa-Nand was like this, the spiral, again slowly, slowly, Kuṇḍalinī, has calmed down. And so it is that visions like Kṛṣṇa or like Gurudeva or like the mind that thinks it can open a coconut like a fox. Brahmānandaṁ parama-sukhadam kevalaṁ jñāna-mūrtim Dvandvātītaṁ gaganasadṛśyaṁ tasmai śrī-gurave namaḥ Dvandvātītaṁ — He is beyond all these conflicts, beyond all this dualism. Yours, mine, his is nothing, only one of ours. We, I, only we, one. Beyond duality, like the sky without clouds—His consciousness, His existence is like an endless blue sky. There are no counterparts there, no objects. Only pure consciousness, space, clear space. This is called Guru-Consciousness. One, eternal, pure, and immovable—that is the original mark of the Self. And that is the goal of all. So, Trigunātītaṁ satguruṁ taṁ namāmi. With such a Satguru, I bow down. To encounter such a master comes from the karma of many lifetimes of goodness. Then we are there. According to this, the Śāstras say: Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara Guru Sākṣhāt Paraṁ Brahma, Tasmai Śrī Gurave Namaḥ Guru is Brahmā, the Creator. He created you. He is still with you, your knowledge. Brahmā is therefore the Guru. Your knowledge, your decision, your intellect, your Creator. Guru Brahmā, Guru Viṣṇu, the one who possesses you. He possesses you in every respect. Day and night, it gently carries you into the realm of sleep and dreams, and then brings you back again. Viṣṇu constantly sustains you on the palms of His hands. Just as someone might have a large blister, a painful blister. And the doctor said, "You should hold the hand like this." So we have bound something, and we proceed like this. And so, God carries us on the palms of His hands. We are like this bubble, which will not be moved or experience pain in any way. Throughout the entire world, in every atom where this energy exists, it is called Viṣṇu, Kṛṣṇa. And the Guru is Brahmā, the Guru is Viṣṇu, Gurudeva is Maheśvara, the Guru is the Supreme Self manifest. And therefore, the Gurudeva is Śiva and he is Sākṣhāt, he is Parabrahma. Tasmai Śrī Gurave Namaḥ — I bow to such a master who is a Guru. We are all students. What do you think? You chant mantras for five minutes, meditate for three minutes, keep looking at the clock, do the same again, then go to sleep and say, "That’s enough for today." Do you believe that we will become saints? Well. Will we be enlightened or illuminated? That is it. And so, Devas. In heaven. The Devas say, "Lord, through good deeds, we have come to heaven. But one day we must return again. Please be so gracious. Give us a human life. And treasure it. A good company. Whenever I incarnate on this planet, give me good company, good upbringing, good parents, so that I can return to you, to Mokṣa." And therefore, even the Devas find it impossible to receive the Sat-Saṅga. They must create new karma again. So fortunate and blessed are those lucky ones who can attend Sat-Saṅga every day. And sad they are, unhappy they are, and day by day they drift further and further away. They avoid a Sat-Saṅga. Prioritize all your other activities, but make an effort to attend Sat-Saṅga. Whether you understand the words or not. An atmosphere in general is a beautiful Svargaloka. This is the Svarga. On this planet, this is the Svarga. And there is Naraka, where fighting, quarreling, oh my God, oppressing one another, and so on, cause confusion. And so today, it doesn’t matter, everything we do. Our goal is to realize our goal, Ātma-Jñāna, self-realization. Through Guru Kṛpā. Therefore, Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣhāt Paraṁ Brahma, Tasmai Śrī Gurave Namaḥ. And therefore, Dhyāna-mūlam guru-mūrtiḥ — meditate on the form of the Guru. The root of meditation is the form of the Guru, the root of worship is the feet of the Guru. Revered Gurudeva, at your holy feet. The root of the mantra is the guru’s word. And the best mantra is the following word of your master. Mokṣa is rooted in the grace of the guru. Because mokṣa will be. So Brahmā, Viṣṇu, and Śiva, they can give everything. But Mokṣa, all Guru principles, all three are one, all four are one, but each has its own department, okay? All four work in the same office, but each has their own stamp, signature. And this is the cosmic law-time, the time when this universe was created, part of this universe where we exist. And so our Viśuddhi will rejoice; tomorrow we will continue. It is already 9 o’clock, and we will say the master’s speech begins; it is like a turbo engine. Starting takes time, then it warms up, and then it becomes difficult to stop again. So it is my Guru who speaks within me. This is not what I say. I cannot speak. He speaks. We are all students, not even students. We are aspirants. We are interested. Perhaps we have taken a step in the direction where we are meant to be. And so, Sat-Saṅga, wherever yoga is at the center of daily life, we have Sat-Saṅga at least once a week. And whoever can come to Sat-Saṅga, can come with great joy and Prasāda. Mahāprabhujī said, "I long for my brothers and sisters in my Sat-Saṅga. I wait with longing." Sat-Saṅga, my Guru. We are all brothers and sisters. This is the Satya-Yuga. Forget your jealousy. Forget your anger. Never allow negative energy or thoughts to enter your mind. All pure, beautiful, and blissful. With that, I wish you all the best, God’s blessings, and now the official program. Today it has come to an end. That is the most important thing. GURU IS DIRECTLY THE SUPREME BRAHMAN, THEREFORE I BOW TO THE REVERED GURU. THE ROOT OF MEDITATION IS THE GURU, THE ROOT OF WORSHIP IS THE FORM OF THE GURU, THE ROOT OF MANTRA IS THE WORD OF THE GURU, THE ROOT OF LIBERATION IS THE GRACE OF THE GURU. Oṁ Śāntiḥ, Śāntiḥ,... Saha nāvavatu, Dīpo Narāyaṇa Bhagavānakī.