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Today is a beautiful day, with the sun shining warmly. Now it has become cool. Thank you very much. You are very disciplined people, and that discipline is only for your own good. We are here, and first we must offer praṇāms to our Guru Paramparā: Devpurījī, Mahāprabhujī, Holy Gurujī, and soon Alakhpurījī will come. When we come to the temple, to the Gurudev, or when you go to the church, we go and we bow down. We come with both hands. We place both fingers at the forehead. This means the right hand is God, and the left side is myself, together. And in my forehead, inside, there is the light of the cosmic self. In our head, there is the light of the cosmic self. Is the light of the cosmic self in our head? There is the light of the cosmic self in our head. Immense power, energy, everything is there in our brain. Here is the whole globe: oceans, earth, mountains, forests, and little, little creatures. This includes ourselves, and elephants too. They are all in oneness. In Christianity, they also speak like this. This is called the trinity. This trinity is Brahmā, Viṣṇu, and Śiva. Or Śiva, Viṣṇu, and Brahmā. This is the trinity. We are making it like this, and they are just changing it a little differently. So there is Śiva, Viṣṇu, and Brahmā. We are always coming to the same point. With this, we shall try to bring into your consciousness: Who am I, and what is within me? Is there anything more than me, anything outside? I am in and out. The whole cosmos is within myself. And myself means the whole cosmos. We people, many people, maybe don’t know what is going on in our brain. Where are the very powerful energies, powerful things, what we call many glands, many parts of the body? Therefore, in this we come to that point, which is Guru Kṛpā. So let’s say Brahmā, Viṣṇu, Śiva, or Śiva, Viṣṇu, Brahmā—it all doesn’t matter which we carry. It doesn’t matter in what kind of order. In this triangle, there is a being, the Guru, a little tiny light. So when we come and go anywhere, when we even say to each other, "Good morning, how are you?" etc., we wish with the hands. In old times, we were always holding hands. Jesus also was holding. Someone made a very nice picture: only these two hands. In the whole world people have these, but what does that mean? God, me and you, everything, whatever is inside. The second hand came after. We said, "You and me, we are together." And you and me are in my heart. Another thing is that many times one gives the sick hand; you don’t know what kind of things are on your palm, and you give to the hand, and that goes the other way. We know that now. We got it. Therefore, we said distance. We don’t give a hand. We will say like this, that is not good. We are pushing you. No, thank you, thank you. Then how? So with both hands, our hands together. So it is your hand and my hand. I make my hand your hand. So we are both together, you and me, we are one. That was many, many times all this. We are folding hands, coming directly into the center of our chest, the heart, and our whole body. Immediately, you and I, we are one. That was this. Otherwise, sometimes when we go, "Hello, greetings to you," and then duck. Yes, we don’t know. And not if distant infections come. And so, when we go to God, we don’t say, "Hello, God." We will bow down. Bowing down means different things. That we fall in front. People go on their knees; yes, when we kneel down, it means that we give ourselves to thee, O my Lord. Or any time, there are many people, and they are torturing some other people, and they tell them to kneel, O my Lord, O my God... Knee down, and with the legs, they push them, beat them, etc. When we go to the temple, to the Guru, to Jesus, to any others, we fold our hands and we go down. Also, in the mosque, the people, they dive with the forehead, go down, and they put their hand on the back and go down. What does that mean? That we are binding our hands. We kneel down and bow our heads. We give to God, they give to Allah, give to Jesus, we call God, and we call the Guru. These things, when we are doing this, from how many ages we people, what we have done, and every day, every morning, evening, whenever we bow down to God’s name, that means we give that and I surrender to Thyself. Charan Kamala, Charan means holy feet. Kamala means the lotus flower. And so, O God, O Gurudev, your foot is the lotus flower for me. So there are many, many things, whether one understands or does not understand. If one wants or does not want. But otherwise, if someone reduces everything and says, "No, no..." No problem, next life he will go again somewhere. So we don’t know after how many ages or births we came to the human body. Sometimes we say, "Yes, my grandmother died, but my child or my second child’s child looks like my grandmother." And they said, "Yes, really, or someone like my grandfather." That is a different thing, and that is which is from our parents, but not that their soul. So in that way, we cannot see and think, "It is my father," came. Again, back to my mother, she came back again, and it can be that sometimes one likes their cat, and they say, "Look, my cat is like my grandfather or my grandmother," or like this. Other animals, we are giving, we are making something, but we don’t know. Your grandfathers, grandmothers, no. What are you asking for? This physical body and the behavior of that body. Vedenje tega telesa is maybe like your family, but that soul is different. We take one drop of water in the hollow of our palm, and we are holding it above the ocean. We see that it is my water, very good water, this. And when we drop down into the ocean, we say, "No, no, take me out." The ocean is salty. My good water, pure water, I want to take it back. It is gone. So don’t think that my grandmother has come back to my family, or this and that, no. But in physical bodies, in that we are asking the Jain, what we call the Jain, what is called Jain. There are scientists who are doing many things. And there is a saying that Australia is from China. China always takes everything; it is mine. Someone was talking about the other part. They told now that it is the genes of the Indian, in the South Indian. The real Indian is like what we call the Mlecchas, the South Indians. Rajasthan, Gujarat, this, this, all is more like our European places. The river, one big river. And then they went one... This is a long, long story, and sometimes people are telling, sight is telling, but no one can tell that soul, that one. No one can say it is this and this, and it is coming. When it comes inside, so there is some kind of, in the body, some kind of feelings in whom he is incarnated. In Nepal, about, let’s say, nearly ten or fifteen years ago, not just five years, one little boy, about 10 or 15 years old, was sitting under a banyan tree, and he was only meditating. All said, oh, the Buddha, incarnated Buddha, there’s a Buddha, and everybody is going to Buddha, and he, because the families and they didn’t like him, and he didn’t know what to do, he didn’t want to learn, had nothing, so he ate something and he sat like this. There, because he didn’t want to work, anything. And then, after, suddenly, they come and even they give the protection through the police, so that nobody will take him away. Then, after, you don’t know what happened. So, when all this is different, and if the father and mother, they are who is in the genes in them, that can be. So, my dear ones, we should not think about that, that again my parents should come. Someone liked the horse, and they said, "Oh, this horse is so good, and it is my, my father or my brother was, from a past life, bought this horse." So these are two things, and this in our yoga, yogīs, etc., what we are thinking is that in this body, it will one day become just like an ocean, like the sky, that’s all. And there is nothing, and there is, so these are different things. When I concentrate on some things and I see something, this is just an illusion. But we have to come to that reality, and that we cannot get now. Anyone can tell you, "Oh yes, this is God, and she sees everything, and yes, I can do this and this." Not like this. Or making people very abusive. So, therefore, wherever, however, everyone—there are many Gurus, and your Gurujī is very good. But a living Guru should be, and religion is the living life. And not only that, good, okay, it was Jesus, and there’s no more anymore. Maybe we can say his name and everything. But it should come as that God, or Jesus, or Kṛṣṇa, etc. So, the living God, the religion should be living, and if in you there is no guru or not that God, the living God, then you have no living God. That’s why people in many countries now are really coming to search for a living God. And that I will feel in me, that living God. What is God? God is a good thing, that’s all. Good qualities, good things, everything, so you are all God. But qualities like this, then become, when one drinks alcohol, then become different. And other kinds of drugs, then it’s like that. So there are many habits, different things. So, sāttvic, pure qualities, good eating, good drinking, everything. And so we said, our Mahāprabhujī, "Oṁ Namo." Oṁ, we know all, Oṁ Namo. Namo means bow down, so there are many different kinds of greetings, so that is called Om Namo. So this is a God, and God is Om, and Om is a God, and that Om is not created by anyone; it is eternal. So many sādhus, they don’t want to give mantra dīkṣā. They don’t work for them, something. And some, they are there, but they will give the mantra dīkṣā, that’s all. And many will say, "Come, come to me, come to me, I will give you mantra," and that’s it. So this is very important in these things. So, in the good things or not good things, we are already in our body, and then we can say this is a soul for humans. Yes, at this time, it is there. Or we change it. That’s not good. So in this coming, in that living, religion must be a living thing. If you believe it or not. And therefore you are living. Sanātana Dharma is living Dharma. Everything is Dharma. It is said that if one gives a cheek, then don’t give back. You can also give it my left. So, living religion. Živa religija. We have, for example, now, in one or two months, it will come, what we call, that everyone goes to the graveyard where your family members are, and we go to bring the flowers and this and that. So, are they still there? Or you don’t know? And if they are there, then you should go every day, like we are doing every day Āratī, so it’s only once, and that’s not, and here they said you have to give the grave, and you have to take care, and you have to pay money for that. And how many years can it be, and then after, they will give it to somebody else perhaps. And if there is no money, they don’t give money; they will give it to the other. So these are things, different things. But the reality is that they are living. It is the living. So, your mother and your neighbor’s mother, they are both mothers, but they are not that many mothers like this, only one mother. That’s it. Everyone has their mother, their father, their children, and this goes through generations. In these times, we are changing so much, parents. And where the child is there, and where the mother is now, and where the father is there, they have confused everything. And that’s why people have no more respect or even a feeling of the soul. So, Om Namoḥ Śrī, Śrī Prosperities. So we all bow down to Mahāprabhujī, Gurujī, Holī Gurujī. And we all together, we said, we all die. Doesn’t matter where we are. Just remembering. And parents are there. Śrī Dīp Nārāyaṇ, Bhagavān, aki. That’s how we shall go forward. And if you don’t have a guru, if you didn’t find a guru, then you are parents. But where are the parents? Lucky you are that your whole life there are parents with the children and children with the parents. Close your eyes. And dwell in your whole body. Where I am.