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Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Dev Puruṣa Mahādeva Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai. Good evening. How are you all? Only three said yes, and the others remain completely still. Anyway, the day was very good, and every day is a good day. The day that has passed was perfect—it is gone. Tomorrow we do not know, but we wish that it too will be a good day. Many times, once a year, we celebrate by saying, “Good, my birthday.” But when was your birthday? Our birthday was from the cosmic, when the soul was descending, passing through the clouds first, and then coming to the earth. In many different ways, something like life enters—into grass, into fruits, into many, many plants. Then it enters what we call living beings. The trees, the vines, they are also alive, but they are more connected to the water, entering into that water. And then, where does it go? Into those animals, or also birds and fish—those who have the egg within. And into humans as well. So, our birth is already coming from the cosmic at that time. What was that day? Tell me, please, when was your birthday? When this soul came into the mother’s body, that was already birth. Understood? And after that, we say it is a birth, and another birth, and still another. So this is number one. And finally it is said, early morning or tomorrow, “Today is the birthday.” Then again tomorrow is the birthday. We are counting ourselves, but that is not right. There is no day in that sense because the sun is there all the time. So, where are we from? We came. Where are we? Where will we go? It is a cycle. And in this cycle, this ring, we do not know where the beginning is. And so it is with life. Life is good; the Ātmā is good. We are like this body we wear. Today we have nice cloth over us, and tomorrow morning we will remove it, go under the water, and put on a new one. What and where? How should we come into this? Only great saints know; we do not know. But we do know that we are, and that is good—at least we know that we are. And so we exist in these three: jāgrata, suṣupta, and svapna. I have spoken about this many times. And in these states, life is there; we are there. Our consciousness is different, but we awaken, sleep, and dream. This Ātmā, the soul, is constantly one only. That we should try to realize. And then, if we know that, it is said, “I must, I should, I will… my life, I will not lose.” Because there will be many, many confusions and many problems. Many times, it was very good: families, father, mother, sister, brothers, etc. But now they do not understand, and they go away fighting, gone. So we do not know which bird will fly to which tree. I used to say, “Where will I go tomorrow? I want to have… can you come to my programs or something?” So I tell now, the Svāmī, the yogī who knows, that one is completely separated. He is separated and yet not separated, but becomes one. So they asked, “Will you come?” I replied, when a bird is sitting on the rooftop, I do not know in which direction that bird will fly. And so it is with the Svāmī, so it is with the Sādhu who has realized, who knows that—he knows when, how, and where he will fly. And that is freedom. If you want to see freedom, then look at a bird, any kind of bird. On the top of the house, or on the tip of the temple, on the spire of the mandir, a bird sits. We are only watching, but where will it fly? Those who think, “I am a saint, I am this, I am he,” this and that—there are some people who say, “I am a yogī, I am very great,” and so on. Then, you know, there is a very good story. Someone taught this on the top of a temple. People come to the temple for prayers or to bow down, many people. One bird is sitting on the top of the temple, and another bird comes wanting to sit there, because there is only space for one. The birds fly, others come, part and go. So other birds say to him, “What are you doing here?” He replies, “You don’t know. All these people are going into the temple because they pray to me, and I am sitting on it.” So, what happens? One small creature came up, like a cobra or something similar, and that bird flew away. The others laughed, “Haha, so many people still praying. Why are you running?” He said, “I am not this.” So, they were praying in the temple to that God—whichever God you believe in, it is fine. We must have some statues or photos, or even just a stone, but first we must worship. Then it comes—soul, life enters into that. If you believe, okay; if you do not believe, okay, but it is. Many times people say, “No, there is no God and nothing.” Others say, “We have God. We are making prasāda. We are praying this and that.” Some said no, some said yes. But God said, “It doesn’t matter. If you want, you will not worship me, or you will worship. It is yours. But I know that I am.” And so the bhaktas who come, they worship. You see here in Jadan, we are in Jadan Ashram, about 200 people or more. How many, Yogeśvarjī? Now there are 200 people in our ashram in Jadan, in our Śiva Ashram. And how many are sitting in the temple for prayers, where I am giving satsaṅg? Out of all the Indians there with their children and so on, only three are inside here. All the others are Europeans. But God said there is no Europe and no India, no Africa and no Australia. It is one. Yet out of the one, how many will come? And so, who is there at the prayer times to talk to him or listen? And how many are there? About more than 200? They will not go there. They do not know. They think, but they do not know. Some may be sitting somewhere, thinking or listening to prayers, that is all. That is the difference. When you go to a church, there are many people there. For example, in other countries like Australia, Austria, Czech Republic, Slovakia, etc., when they are in the church, they are praying. Mostly, the women are inside, and the boys are sitting outside on Sunday. So the women go in and pray to Jesus or whatever it is. And the men are waiting outside, not so many now, but they smoke their pipes. And why are they waiting outside the church? Because when their wife comes back from church, they are waiting to go to the restaurant to eat and then go home. They are one couple, in one family, in one house… but when the soul, the Ātmā, departs, it will go differently. This bird will fly one way, and that bird will remain there. Then afterward, perhaps we will fly. That is it. So we do not know when our birth is nor where our death will be. There is no birth and no death. Ātmā. Ātmā is the Ātmā—amara. That we call amara. Amara means forever. In our body we have different kinds of feelings, and whatever we put into the body—eating this, that; blood, flesh, bones, and everything, and something more. That is only a nest, and the world will never again come and say, “This is my nest, my nest, my nest.” Withdraw concentration and become thyself: “I am.” I am just like one who came on the path and was tired. I sat under the tree for a while, and now I am going further. Like this, life is to go on. All is sitting, and I will meditate, and I do like this. Realize thyself. Thyself, realize thyself. That is why it is the Gurus—our Gurus, our Mahāholī Gurujīs, Mahāprabhujīs, Devpurījīs, and so on. And we are all just sitting here, and they are giving us something. That energy coming from all these great ones is like a photo. But this photo is not only a photo. Inside it, it is. And we do not understand what Gurudev has given you and is giving. That is it. Other things are always going and going and going. That is a very beautiful story. Remind me now what Holī Gurujī said. It was great, very nice. Holī Gurujī said something very nice, some stories, but I forgot and just came. So, now we will begin a beautiful bhajan. Dīp Nārāyaṇa Bhagavān Kī, Śrī Dīp Nārāyaṇa Bhagavān Kī. Pālī Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya, Satguru Dev Kī Jaya. Satguru Deva Kī Jai, Bhārat Bhūmī Kī Jai, Dānya Dayā. Jai Hind. Thank you, Pushpā Jī. Tomorrow, something again from Holī Gurujī’s, or Mahāprabhujī’s, or Lalanānjī’s, etc. We will do some bhajan again tomorrow. Hari Om. Good evening. Hari Om. Deep Nand Bhagavān Kī Jai Hind.