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Oṁ namo śrī prabuddhi pāṇarāyaṇāyaṁ. Śrī-dīpnarāyaṇ bhagavānakī jen. Oṁ. We know the mantra. The Oṁ mantra is not merely something we sing. That Aum is the resonance—a resonance present on Earth, in the lokas, and in Brahmā loka. As I always say, there is space and there is consciousness. For us, that consciousness and that space are dependent. But by connecting us together, what is what? It is said: Cetana kī icchā nahīṁ. Cetana means consciousness. Chetan (consciousness) has no desire, and jaḍ (the inert, like a stone) is not far from it. The inert cannot do anything. We are the living consciousness; that is the conscious. Jad se icchā nahī. So that jaḍ has no desire. You can say, "Satguru, all are Sat." All who teach you are teaching good things. But how does that come? Through Akāra, Ukāra, Makāra. Ākar is like all names, anything we can see and touch. Ukar is that resonance. Akar, Ukar, and Makar exist in oneness. From this, when we come, then we are under the real Gurudeva’s holy feet. We should follow. What should we follow? We should follow ourselves. Outside is nothing. Forget it. What is outside is always outside. Sooner or later, it will not be with you. We will always be one. Therefore: Ekobrahman duttye nasti. That Brahman is only one. Duttye nasti: where there are two, they are always equal; that is not good. We have a very good friend, but one day he will separate from us. How? Either I will die first, or the other will die first. We become separated, or one goes here, one goes there. But in oneness, there is no separation. Then there is the body. This body is here. But the ātmā, the soul, becomes oneness. It is like rain. From the rain comes the oceans. From the ocean comes the fog and the clouds, and the water falls as rain, coming together again in the ocean. The drops are separate from the ocean; they go to different places. Then they come down again, but where? Perhaps onto sand where it is very dry. It may rain a lot, but it remains dry there. That drop which falls from the cloud asks, "When will I get to myself, to the ocean?" Sooner or later, it may evaporate again, travel as steam, and continue its journey. Sometimes, drop by drop, water flows. It comes to a creek, then to a river, and the river joins the ocean. After that, we cannot say it is a river. It is not a creek. It is not flowing water. It is not rain. It was separated, but one day it will come again to the ocean. Similarly, what are these 8.5 million different creatures? They will come one day into one ocean. There is a kind of fish that gets what we call the pearl. It is said some yogīs and ṛṣis stated that when they are thirsty, they do not drink the water in the ocean. They wait for a drop to fall from the sky and catch that one, and it becomes the pearl. So it is said: the fish is in the water, but it is thirsty because it needs that one specific drop. There is also a bird that, during monsoon time, looks up at the sea and speaks: "Please, God, let it rain so I can drink." There is water in the lake, but the bird says, "No, I will only drink that [rain]." There are many bhajans about this. Not everyone is that bird or that fish, but there are those who find it. The drop of water symbolizes the blessings, the mantra. "I want to do this, and I will be this, and this is my oneness." Worldly desires will one day make us unhappy. It doesn’t matter how. Even if you get a very nice, expensive dress, sooner or later you will put it in the washing machine. Again it will become dust, and one day we will throw it away. The dress will be no more. So why are we searching for that? We have a plastic cover filled only with the filth of desires. Therefore, we have to go again into problems, coming here and there. In that way, it is not that when the rain comes, one day we will also... that’s not for you. This is not this water. It is symbolic. You will act, and then what is no more? You will be thirsty and drink different things. Desires are desires. So you should say, "Finished, Hari Oṁ." Then you will see inside; many pearls are coming. And these pearls, you are not swallowing them. They are inside, and you can throw them. Yes, it is that precious pearl, but that bird—no, that fish—gives it up, and it goes further. Of course, this is very good and very fine. A mother gives to the child. When it is enough, after nine months, she takes it from the womb, feeds it, and then says, "Go, be free." After two years: "Go further, go further." Therefore, we know. It is very easy to say something, but it is not easy. It is not easy because this is saṃsāra. Saṃsāra... Sār and sansār. Sār and asār. Sār is that there is something in it. Asār means not forever. So we are in saṃsāra. Samsāra means this world. Samsara also means there is nothing above the earth; there is only sky. When a dog dies, again the soul will go out. Duša povie, "Where is my home? Where should I go? I can’t see anyone. I can’t see stones. A śar. Isme kuj śar nahin. A śar means this and... A śar; it has no sense." We take some fruit, and there is no sweetness, nothing. It is not sweet; it has no taste. A tak je sār a asār. Sār, asār, saṃsār. So in this saṃsāra—worldly life—it has given up something. But we are, how to say, involved in this māyā. Don’t cry for this māyā. Go further. That is ākāśa. But without that, it is endless, endless. Do you think I think? Maybe you know, but I still don’t know. It doesn’t matter what happens. If something breaks our hand, our legs, our spine, or disease comes, we suffer. But we want to remain inside this body. It is said: I gave you this body only temporarily. What you have to do, you should have done. If you have not done it, this body will not give you further time. We get on a train, and at the next station, we will get out. The train is going constantly. Similarly, we are at this station with our mother, and we will go further. Again, the soul, the ātmā, asks, "Where should I go?" We will take the body and burn it, or put it in a river, or in the middle of the ocean, or in the earth. We bury it or cremate it. We are sad. Our person is in the earth. We cry. We go back home, and in the evening—seven, eight, nine, or ten o’clock—we are all sad. In the dark night, we have a light, and someone knocks on the window: "My child, please, can you open the door?" Oh, God! Close it, close it, close it! That’s all. At that time, you were loving them, hugging them, holding their hands, keeping them in your lap—you did everything—and we said he died. Okay, he comes back. Will you open the door? Will you all say, "Oh Father, Father... we will die before him again"? No. Or will you go from your grave? Let’s go. There is a big, beautiful grave here. We go there, and maybe some of your people are there, and they come: "Hello, ahoj!" We all will jump away. This jīvā, this ātmā, jīvātmā, is afraid. Jīvā says, "It is very hard; I came back to the body." This body is also not good, but good or not good, I cannot go out. This is the saṃsāra. It is like, for example, you eat a cherry. A very nice cherry. We clean it, we take it, and then we spit the seed out. So we came in. This was the saṃsāra. Yes, saṃsāra is this world. And in saṃsāra, there is no sāra—no essence in it. So sansār, this worldly life, we say it has nothing, so we will suffer. We will suffer, we will fall down, we will go to medicine, we will go to hospitals—many things. And who has the pain in the body? Not the body. Only that ātmā is suffering in the whole body. When this ātmā goes out, then we can cut the body or burn the body or whatever; there is nothing. So it means kaṇ, kaṇ... kaṇ. It means like it. Kaṇ means one seed. A very little seed can produce a very big watermelon or other big trees. From this seed, so little, is that which is also fluttering in the world. So saṃsāra—saṁ means there is nothing. So saṃsāra, and this is saṃsāra. We humans say we are in the saṃsāra, in this world, but we don’t want to go out. We think, "Now I am liberated. I can go through. I can go through the glass." But I can’t touch; I can’t get. It’s a space; in the space is a space. The fear. The fear is in the body, and fear outside, and suffering on both sides. Again, we try to come in. Therefore, moha—attachment. Attachment will make you cry. Attachment will always make you run. Attachment will tell you many negative things. Therefore, now we shall try to get out of it. Don’t make so many photos. There is one, and I’m also looking inside, and that’s called Facebook. "Face" is my... I also go to my face, face, and there was a book about, let’s say, two hundred, ten hundred, ten years, or how many years—they said "Facebook." They said, "What is a Facebook? Oh, you can look at your Facebook." All the people were saying to me also, "Look at your Facebook, Swāmījī, and give your name like that, and see how many faces will come." One day, about a thousand faces came for me, and I said, "Why are you saying this? Swamiji, there are other Swamis who make this. They have thousands per day on their face." I say, why? It means, look how you are a precious person. And now, no one wants to see the face. Yeah. Now, nobody is collecting the names. Governments in the whole world said we should not give our face; we should not give our name; we should not give our address. Even when they come to you in a yoga center, you have to ask, "Do you accept? Should we write your name in this?" He said, "Yes, but now what you have given, you should not give further to anyone." Otherwise, you have to go to the police or somewhere. And now people are coming on Facebook. "Oh, he’s making a beautiful Facebook." Your face, beauty? No. Your beauty is in the heart. After some years, you will see your face again. This is not me. Therefore, day by day, going round and round. Therefore, Mahāprabhujī, Devpurījī said, "People want to make a sin photo." So the priest said, "No, no, no. Mark, why?" "We want to see your face." He said, "If you want to see my face, my photo, so my face is the sun." So you can make a camera video of the sun. Yes, so one day someone was making a video, and suddenly a little glancing—and that we made. Then someone [has] Devpurījī’s photo, only one. So I think I’m missing your sound, yeah? Do you hear me now? Just try to move the cable a little bit. Is it better now? Don’t put in and don’t put out. Just move it a little bit. You put it on another point? Okay. The contact is not good, then open. So, in this way, there are many things, but without that, we also cannot. Devapurījī is Devapurījī, but we are different. So that’s why, let’s leave. And you know, once you taste it, then you need not go again to other tests. Therefore, what can I do with it? They said, "Please, what can I do? So many problems." There are no problems; only you are the problem. You are the problem, and that is what your problem is, because you are making the problems. That’s it. Anyhow, my dear, tomorrow we will again do. It is time to go to the prayer.