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Mahādev kī Satguru Svāmī Madhavānandjī. Bhagavān kī Alak Purījī, Mahādev kī Satya Sanātana Dharma kī. Oṃ Śāntiḥ, Oṃ Śāntiḥ, Oṃ Śāntiḥ. When we utter this one word, "Śāntiḥ," it encompasses everything. Śānti is both a feminine principle and the state of perfect happiness and joy. Oṃ Śāntiḥ, Śāntiḥ, Śāntiḥ. We speak this word at the beginning and after all our mantras and prayers, concluding with "Oṃ Śāntiḥ, Śāntiḥ, Śāntiḥ." This peace is what the entire world needs so desperately. If we ourselves can pray with this word—"Oṃ Śāntiḥ"—what is it? There are words and actions, and I will speak of them; many others will also. In India, since ancient times, it has been "Oṃ Śāntiḥ." Of course, from time to time, some may not like this. That is okay, but there should be no fighting. I wish many times, as now, that we could take this peace for all and avoid such conflict. How many children's parents run away? We are human. If we act in such ways, it is not Sanātana Dharma. I have seen many on the road, coming from the other side. We ourselves, before sleeping, should pray for all. There are many people who cannot sleep because of this turmoil, and they are running from it. Across the whole country, people are praying and praying—the prayer is for peace. Peace, peace. I would say all our practice, our mantras, everything we have is good. We must give this to everyone. While coming here, sitting in the car, I thought of all the many people in Austria and here. Peace, peace. I was giving it to myself—can I? That was the thought. Sometimes I think we should give everything up for this peace. Day and night, my dears, my sisters and brothers, I pray for all. When I was in Slovenia, I gave three days of lectures on one word: peace. What is this peace? Morning meditation, or what we call peace? I see many times that people used to go to church in the morning, midday, and evening for Pūjā and such. Now, not many go; mostly the elderly. Others go for many other reasons. That is why problems keep arising. So first, I spoke of peace and that we should practice it. In practice, it exists in peace and harmony. I said that in our yoga, at least we know our yoga. Sisters and brothers, in the morning, we should make light. I would like to show you from within. This was yesterday, or the day before. I taught this one thing. First, it is our body. We have oil, and we can have a little water. We can see, but without air, we die. If we close off air, the prāṇa will go. So that is prāṇa, and then this light and this... What is it? May I have this little light? From time to time, I must speak slowly. So you see, everybody, this here is the light. Everyone has this life. This life is like this fire. When everything, like ghee, is consumed, it will go away. In our body, as long as we have energy, power, and vitality, we are alive. When that is gone, this flame will also go. Everyone, you have water, or here, you have the ghee or whatever sustains you; you will live. If we do not control ourselves and strive to be better, then with the wind, we can be extinguished. But we also need the wind. Look, this is... You are all my... I was truly thinking the whole way from Philak to here. I was talking about this, and it was very good. On the way, I knew someone was talking to me and would need it. Yes, Hari Oṃ, it was very nice. Praṇām Swāmījī, thank you... Thank you, Hari Oṃ. I am giving a lecture, okay? Thank you. It was perfect, very nice. Very, very good. When I arrived at the ashram, there was a dīpak (lamp). I said we should all have our light in the ashram during the day. I told that every ashram should have a light morning and evening. It need not be the whole day due to fire safety. Those in an ashram, or a church, have the light. It is light. Life is life. Within this are the five elements. When this flame is there, it will revive. We will stand; we are there. When it goes, then what is that? It is gone. When we take the flame away, the flame is gone. When the flame is gone, other things remain as they are. So our power, our mantras, our meditations, our love, our life—life, life, life. But one day we have to go. We should not ask, "Why have I gone?" It is because there was no energy, no oil. After that, I came to the ashram. We did not ask people to come, but still, about 10–15 people were there. I looked at the altar, and there was no light here and there. This ashram here always has the light, and this light is your light. It is for you, and I am sure you will go far. So I told them in the ashram, you need not come every day. But for one month, each day one person can come and give this dīpak in the evening. The next day, another person can go. If somebody is coming, they can come. But one person should come and see here. This means this is a living ashram. It is living. This was one second. It would be good if you could at least make a little light for a while, and then you can go. Now, there is a set practice. We wake up and say, "I am human." Then we step upon the earth, our Mother. We go to water. First, what we do is take water in our hand, drop it, and then first to our mouth. When the water is there, the first water—what happens? Throughout the whole body, via the nerve system, this water travels. Maybe only a little, but it has that effect. After that, we say, "I will live, I will eat." This is also... I was thinking yesterday in my room where I stay. I practice at 10 in the morning, sometimes at 4, and I do my exercises. On that day, while practicing, I saw two or three birds. They were just there; I could see them from my side, but they could not see me. I observed how they were sitting and looking. They see water and, of course, the sun. As the sun rises, they look there. Mostly, they seek warmth. But not only birds—all animals. There was a dog up there. She was making her morning salutation to the sun. What was her name? She came when the sun rose, and I was doing my exercises differently. The sunrise was coming. Just as I said it would come, I was standing there. She did not know what I was doing. She stood there until the whole sun came out. She had one dog, a very nice, big dog. When she came, and nobody else was there, the dog came. He was coming like this and then also sat looking when she was doing it. They know; animals also know somehow. So that energy, that power and life—when it is not there, we die. Now, you, my people, are very great and very good, all our bhaktas. Many people in these countries have families who eat meat. They want to eat meat. But some persons here, through yoga or their own practice, have in their prāṇa the resolve: "Yes, I will not eat animals." In that time, more peace, harmony, and clarity come, and it is Him. That is Him, yes. This practice you are doing is very significant. In this way, see the morning and Pūjā. You can do a little, just a little, and then we go to our work. I forgot to tell you: after the prayers to Babā Siṅgh and the Pūjā, we go for eating—lunch or dinner. When I first came to Europe, I was very young. I told people that before they eat, they should sit at the table and say something. I said, "Yes, because we are also giving a Pūjā." Here, many, many people did so. But now, in 50 years, slowly, slowly, it has become nothing. Even when cooking, some people use their fingers. It should not be so. I saw very clearly, very nicely, today. Harchadevī did very thorough cleaning and such things. Also, of course, I told you about our other sister, Pooja. So Pūjā, Pūjā—that is all. It will come to that prāṇa, that energy, that understanding. Always, it does not matter who is who; do not talk about any negative words. For example, we know there are people who are very good or not good in this. It does not matter. We do not tell them, but from our prāṇa, we can send this prayer: "O Bhagavān, O God, please guide that person." This is very, very important. This Pūjā—I spoke about it for three days there, telling them very nicely. They all understood. This is our whole life. This body, our bodies, energy, andramokṣa, oil, our blood—everything is in this. This is very good. I can tell you two very important things. When a child cannot sleep, or a child wets the bed—a child about two or three years old, still in that stage—this flame can give you everything. What is... This goes to your child. Just show the light, this flame. Show the flame and then let them sleep. Definitely, immediately you will see that they will not urinate. They will wake up, and also this flame will bring sleep, and they will sleep very nicely. You have to show this, yes. So these are all our... This is water, jala, so jagadīśa. Water or the oil is this. They say that water is life, and life is water. We are in that. Otherwise, we can go into different things and break this. Then there will not be negative things, and humans—no fighting. When fighting is not good... You see, I don't know, but I told when I came here and there, these people were saying, "A few years more, or one hundred years, all people..." They were speaking of Jesus, how it was. But now, they should not kill him or create demons like this. Now, the killing of each other, even human to human, is too much. I said, "In my hand, I cannot get it." The fear of animals, burned animals... They have died, are dying, and I cannot hold it with my hand. When I see something dead, even a bird, I cannot take it like this. And so, what are you? You all, my bhaktas, you, my brothers and sisters—I am equal for you. I am so equal, and you have come definitely because you had some connection from before. I said Alakpurījīs, and I said, "Now I have found that Alakpurījī is there for us and all our bhaktas. Now I know where Śiva's Alakpurījī is, and we all are." And I tell you that Devapurījī... Mahāprabhujī said. Who said? Devapurījī's. It is said, and you have already heard this story. It is said that Devapurījī came to Mahāprabhujī. There was money; there was no paper. You know that story? Devapurījī was on a horse, and the horse was just coming. You have this story completely. Then Devapurījī came to Mahāprabhujī very forcefully. Many people tried to roll away, but Mahāprabhujī stood firm. Devapurījī said, "What is that?" In one pocket, a bag, there was some money. "What is that?" He says, "Money." Okay. He brought it, and he cut it so much—Mahādeva Gurujī, yes, it's in my book; it's not that I might be telling. He threw it all around and around. Mahāprabhujī showed that they say nothing, and he said, "All this I give you all, and one day I will..." Everywhere in the round world. What is that? Not that money, but this exercise, our yoga practices, and our words are different from all others. So Mahāprabhujī and Devapurījī and Holy Gurujī told me, "It is not me. I have not seen at all." But now, so we will go. We have... I don't know from where I was. Holy Guruji told me something about there in Silky. He said—he told Holy Guruji, not me; I'll tell him—and he said this was... Myswaranand was here, here. If my Gurujī tells me definitely, if he's only making a joke... My Gurujī saw me and told me where it is. So in this way, our work is very good. Be happy, be joyful. That's it. We cannot do many things; they can kill us, and like this and like that. So we should be like a bird, very nicely somewhere. You are all my dears. Sometimes I don't tell you anything because I am not a man of power, a man of nothing. These are my Gurujī's. When that time comes for me to go, then that time will come. But every time it comes to me, and I tell this is that, that is like this. I said, "I am not my Gurudev, my friends, my disciples." Always I tell you: always say Ālak Purījī's, Devapurījī's, Mahāprabhujī's, and Holy Gurujī's, and you all. And then, I am yes or not. Do you know? Did you hear or not? Yes. So, so is that go there? It's like this. Or, like a little child is there, and the mother has in her hands something for the child. So, I think I've told everybody that I'm only giving you the work or anything like this. It has to come, Jesus. Then how much has Jesus done? Why did it go? It has gone, and it is still there. It is said once that Jesus was sitting somewhere in the stones there. He was sitting, and a cobra came. The cobra stayed there, and Jesus said, "I cannot, I am not, I cannot." A voice came: "It is you. You have to do it. It is your only. You can." I don't know if this is truth or not, but I have it from the... it also. Yes. And so it is that I am sitting there, and the cobra is there, but it is said it will not happen, and the cobra disappears just like that. So, you all, my dears, you are all... you become, we become... we will have difficulties, but we will not... we build good. And give the good to the good. I was giving a satsaṅg; there were so many people there in a very big hall. So I tell you, I wish you, and I love you. I said, "You are, you are great ones, come on, come on, you are." And so this, this was that. You see, every day, do a little bit. You know that you are doing what? You are doing a Trāṭak. Trāṭak is so nice because here there is no wind, you know. Because the arrow is coming here, but it is very nice—but not for too long. If you want to learn this very much, then do not look long. Just look and close your eyes, then it will come again to our... for a while, then again. In the tip of the flame and below the tumult, there is here; it is very clean light. So it comes from there. Are you doing this? Did you people, somebody this? Saravitasan? No, no. Trāṭak? Trāṭak. But we have to do it ourselves. I can tell you, and you can tell me, or what is this? How to do this? So this light is inside from that, but in the flames are there here, and from there it comes. And then we sense from which side the light will come—there or this? Sometimes, so this is your... how you are going. And of course, our eyes: one is a good eye and one is not good. Someone has the Tathāg or without Tathāg, but you should not do... Because then you will say, "Uh-huh, I have to see light." So we should have our flames like, so. Thank you, everybody. Dīpa Nayan Bhagavān Kī Jai. We had a prayer already, but now, please, we should give them the prasāda.