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Part 1: A Recitation of Sacred Śaivite Hymns The recitation opens with repeated, reverent invocations that blend the name of the divine with the mantra of surrender: Oṁ Namaḥ Śrī Prabhu Dīp Nārāyaṇa. Oṁ Namaḥ Śrī Prabhu Dīp Nārāyaṇa. Haṁsābdaḥ Prabhu Śaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhudīparṇārāyaṇam. Oṁ Namaḥ Śrī Prabhudīp. Prabhudīparāyaṇam Haṁsābdaḥ Prabhu Śaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhudīp. Oṁ Namaḥ Śrī Prabhudīp. Haṁsābdhāspara Śaraṇaparāyaṇāya. Oṁ Namaḥ Śrī Prabhu Dīp Nārāyaṇam. Haṁsābdaḥ Prabhu Śaraṇaparāyaṇam. Oṁ Namaḥ Śrī Prabhupādīpā Nārāyaṇāya. Haṁsābdhāspara Śaraṇaparāyaṇāya. Oṁ Namaḥ Śrī Prabhudīpā Nārāyaṇāya. Oṁ Namo Śrī Prabhudīpā Nārāyaṇāya. Haṁsabdaḥ Prabhu Śaraṇāparāyaṇam. Oṁ Namaḥ Śrī Prabhudīp Nārāyaṇa. Oṁ Namaḥ Śrī Prabhudīp Nārāyaṇam. This flows into a heartfelt glorification of the lineage of divine masters and saints: Śrī Dīp Nārāyaṇa Bhagavān Kī, Devādhi Deva, Deva Purīṣa Mahādevātī, Mādhāvanāñjī Bhagavān Kī, Alakhpurījī Mahādevātī. Om Bhole Bhagavān Śrī Himālaya Yogī Rāj Alakhpurījī Mahādeva Kī Jai, Swayambhū Bābā Śrī Devpurījī Mahādeva Kī Jai, Viśva Vandaniya Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī Kī Jai, Hindu Dharma Sambrat Paramahaṁsa Swāmījī Śrī Mādhavānanda Purī Sadguru Deva Kī Jai. Viśvaguru Paramahaṁsa Swāmījī Śrī Māheśvarānanda Purī Sadguru Deva Kī Jai. Satya Sanātana Dharma Kī Jai. Sabhī Sant Ṛṣi Munī Mahātmā Kī Jai. Apne Apne Māta Pitā Gurudeva Kī Jai. A celebrated verse of adoration to Lord Śiva follows: Oṁ, vande deva umāpatiṁ suraguruṁ, vande jagatkāraṇam, vande pannagabhūṣaṇaṁ mṛgadharaṁ, vande paśupatiṁ, vande sūryaśaśāṅkavahninayanam, vande mukundapriyaṁ, vande bhaktajanāśrayaṁ caturbhujaṁ, vande śivaṁ śaṅkaraṁ. Now begins the Liṅgāṣṭakam, a sacred hymn to the Śiva Liṅga: Brahmamurārisurārcitaliṅgaṁ, nirmalabhāsitaśobhitaliṅgam. Liṅgaṁ janmaduḥkha vināśaka liṅgam, tat praṇamāmi sadāśiva liṅgam. Devamuni pravarārchita liṅgam, kāmadahana karuṇākara liṅgam. Rāvaṇadarpa vināśana liṅgam, tat praṇamāmi sadāśiva liṅgam. Sarva sugandhi sulepitam liṅgam, buddhi vivardhana kāraṇa liṅgam. Siddha surāsura vandita liṅgam, tat praṇamāmi sadāśiva liṅgam. Kanaka Mahāmaṇi Bhūṣita Liṅgaṁ, Pāṇipati Veṣṭita Śobhita Liṅgam. Dakṣasū Yajña Vināśana Liṅgam, tat praṇamāmi sadāśiva liṅgam. Kuṅkumacandanā Lepita Liṅgaṁ, Paṅkajahāra Suśobhita Liṅgam. Sañcita Pāpavināśana Liṅgam, tat praṇamāmi sadāśiva liṅgam. Devagana-archita-sevita-liṅgaṁ bhavair-bhakti-bhir-eva ca liṅgam, dinkara-koṭi-prabhākara-liṅgaṁ tat praṇamāmi sadāśiva-liṅgam. Parātparaṁ Paramātmakaliṅgaṁ Tatpraṇamāmi Sadāśivaliṅgaṁ. Liṅgāṣṭakamidaṁ puṇyaṁ Yaḥ Paṭhe Śiva Sannidhau, Śivalokaṁ Avāpnoti Śivena Saha Modate. Iti Śrī Liṅgāṣṭakaṁ Sampūrṇam. A prayer of self-surrender and a plea for forgiveness for any imperfections in chanting is then uttered: Pāpohaṁ Pāpa Karmāhaṁ, Pāpātmā Pāpa Sambhavaḥ, Trāhi māṁ Parvate Nātho, Sarvapāpa Harobhava. Yad Akṣaraṁ Padaṁ Bhraṣṭaṁ Mātrā Hīnaṁ Yad, Bhaved tata sarvakṣya matādeva prasiddha parameśvaraḥ. The sublime Śrī Rudrāṣṭakam, composed by Goswāmī Tulsīdāsa, now pours forth—an eight-versed hymn celebrating the Rudra aspect of Śiva: Śrī Rudrāṣṭakam: Namāmi samīśaṁ nirvāṇa rūpam vibhum vyāpakam brahma veda svarūpam, Nirākāraṁ akāra mūlaṁ turīyaṁ, girā jñāna gotītam īśaṁ girīśam, Karālaṁ Mahākāla Kāla Kṛpālaṁ Guṇāgāra Saṃsāra Param Nato’ham. Namāmi Samīśaṁ Nirvāṇa Rūpam Vibhum Vyāpakam Brahma Veda Svarūpam, Tuṣārādri Saṅkāśa Gauraṁ Gabhīraṁ, Manobhūta Koṭi Prabhāśrī Śarīram, Lasatbhāla Baleṁdu Kaṇṭhe Bhujaṅga, Calat Kuṇḍalaṁ Bhru Sunetraṁ Viśālam, Prasanna Vadanaṁ Nīla Kaṇṭhaṁ Dayālaṁ, Pracaṇḍaṁ Prakṛṣṭaṁ Pragalbhaṁ Pareśam, Akhaṇḍaṁ Ajam Bhānu Koṭi Prakāśaṁ, Trayaḥ Śūla Nirmūlanaṁ Śūla Pāṇim, Bhaje’haṁ Bhavānī Patiṁ Bhāva Gamyaṁ Namāmi. Samīśaṁ Nirvāṇa Rūpam Vibhum Vyāpakaṁ Brahma Veda Svarūpam, Kalātīta Kalyāṇa Kalpānta Kārī, Sadā Sajjanānanda Dātā Purārī, Cidānanda Sandoha Mohāpahārī, Prasīda Prasīda Prabhu Mam Mathārī. Na yāvad Umānātha Pada Aravindaṁ, Na tāvad Sukhaṁ Śānti Śāntam, Naśaṁ prasīda prabhu sarvabhūtādhivāsam, Namāmi samīśaṁ nirvāṇa rūpaṁ vibhuṁ vyāpakaṁ brahma vedasvarūpam. Na ca namāmi yogaṁ japaṁ naivārcāṁ, nato’haṁ sadā sarvadā sambhūtibhyām, Jarā janma duḥkhaṁ ghaṭate. Pūrṇamadaḥ Pūrṇamidaṁ Pūrṇāt Pūrṇamudacyate, Pūrṇasya Pūrṇamādāya Pūrṇamevāvaśiṣyate. Oṁ Śāntiḥ Śāntiḥ Śāntiḥ. Oṁ Namaḥ Śivāya. Oṁ Namaḥ Śivāya. Oṁ Tryambakaṁ Yajāmahe Sugandhiṁ Puṣṭivardhanam, Urvārukamiva Bandhanān Mṛtyormukṣīya Māmṛtāt. Oṁ Śāntiḥ Śāntiḥ Śāntiḥ. Iti Śrī Goswāmī Tulsī Dāsa Kṛtam, Śrī Rudrāṣṭakam Sampūrṇam. After renewed salutations to Lord Śiva and the great sages, the mighty Śiva Tāṇḍava Stotram, attributed to Rāvaṇa, shakes the air with its rhythmic force: Om Bole Bhagavān Śrī Devādhi Deva, Deveśvara Mahādeva Kī Jaya, Savi Santṛṣi Muni Mahātmāo Kī Jaya. Śiva Tāṇḍavastotram: Galevalambya lambitāṁ bhujaṅgatuṅgamālikām, Damaddamaddamaddamannināvadāmavaryam. Dharādharīndra nandinī vilāsa bandhu bandhura Sphuraddiganta santati pramodamāna mānase. Kṛpākaṭākṣa dhārāṇī niruddha durdharāpati Kacidigambare mano vinodhametu vastuni. Jaṭābhujaṅga piṅgala sphuraṭphaṇāmaṇiprabhā Madāṇḍa sindhu rasapuratta guttareya medhure Mano vinoda madbhutam bibhartu bhūta bhartari. Sahasra locana prabhātya śeṣalekha śekhara Prasunna dhūlli dhaurani viruddha rasāṅga pīṭhabhū Bhujaṅgarāja malaya nibaddha jaṭā jūṭaka śrī Echi raya jaya tamcha kurbandu śekhara. Lalāṭa chattvarajvala dhananjaya spulingabha Nipīṭha pañchaśāyakam namanni limpanāyakam Sudhāmāyukhalekhaya virajamanam śekharam Mahākāpālisampadeśirojaṭālastunā. Karālabhālapattikā dhagaddhagajvala Dhananjayāhutī kṛta prachaṇḍa pañchaśāyake Dharādharīndra nandinī kuchāgra chitra patraka Navīna megha maṇḍalī niruddha durdha raspura Kuhunīśethi nītama prabhaṇḍa baddha kaṇḍhara. Kalanidhāna bandhura śriyaṁ jagadūrandhara Prafula nīla paṅkaja prapañchakalimāprabhā Valambī kaṇṭha kaṇḍalī ruchi prabaddha kaṇḍharam Smara-chchidaṁ Pura-chchidaṁ Bhava-chchidaṁ Maka-chchidaṁ Gaja-chchidāntaka-chchidaṁ Tam Antaka-chchidaṁ Bhaje. Akharva sarva maṅgalaka lakadamba mañjarī Rasapravāha madhurī bijumbhana madhubratam Dvimidvimidvimidvana mṛdaṅga tuṅga maṅgala Dvanikrama pravartita prachaṇḍa tāṇḍava śiva. Dhṛṣadvichitra tāḷapayo bhujaṅgamukti kasrajo Gariṣṭha ratnaloṣṭayo suhardipakṣapakṣayo. Pāṭhan smaraṇ brovannāro viśuddhim eti santatam Hare Guru Su Bhakti Ma Su Yāti Nānya Thāgatīm Pūjā Avasāna Samaye Daśavaktra Gītam Yaha Śambhu Pūjan Parampatati Pradoṣe, Tasyastu Rāmudatha Gajendra Turaṅga Yuktam, Lakṣmī Sadeva Sumukhī Pradadāti Śambhu. Eti Śrī Rāvaṇa Kṛtam, Śiva Tāṇḍava Stotram Sampūrṇam. The recitation then unfolds the Śivamahimnaḥ Stotram, the great hymn to Śiva’s glory composed by Puṣpadanta, which bursts forth in a cascade of verses: Athavāca sarva svamati pariṇāmavādī grantham Atītā pāṇḍhānaṁ tavāca mahimā vā mānasaḥ Radhāva prītyāyaṁ chakitam abhidhāte śruti rāpi sākasya Stotra vyā ghaṭivedha guṇa kāsya viṣaya padāyetar. Vāchīne pātātina manā kāsya navācha Madhusvitā vāchā paramam amṛtaṁ nirvitā vātā Punaḥ mithyā arthe asmin pura-madana bodheḥ Vyavasetā tava īśvaryam vyāttuṁ jagad-udaya-rakṣā-pralaya-kṛt. Traivastuṁ vyastam triṣu śuṣka-abhin nāsu tanuṣu Abhavya nāmasmin varadhāra-maṇi amara-maṇim vihantuṁ Vyākrośīṁ vidadhata iha drauvya drauvye jagati gadati yas ta viṣaye Samaste petaśmin puramatana terveshmata iva stavam jimhe. Mitvam nakalunanu droṣṭa mukharata taveśvaryam Yatnat yadu parivirañco hari rādha parichetum yathāvanālamanāla skandavapuṣa Tato bhakti śraddhā bharguru gṛṇābhyam gireśaya Svayaṁ tastetābhyāṁ tavani manuvṛte na phalati. Śrī Rāppadma Śreṇī Racita Caraṇaṁ Bhūrvabhale Śrī Rāiyantan Bhakti Śrī Puraharveśpura Jitamedhaṁ Amuṣṇyatāt Seva Samādhigatāsāraṁ Bhojavanaṁ Balāt Kailāsepi Tadadivaśvatau Vikramāyatāṁ. Kalābhya Pātāle Pyālaśacalitaṁ Goṣṭhāśirasi Pratiṣṭhātvayasi Dhruvamubhācitamuyatikālam Yadīrtim Sūtram Navarāda Paramo Cherapisati Dadas Cakraivana Parijana Videyaḥ Śrī Bhuvanam. Natācitram Taṣmin Varidhasatiro Tvācaraṇayo Nākāsya Pyunyante Bhavati Śirasātrayavanati Akhaṇḍa Brahmāṇḍa, Śaya Cakita Deva, Sura Kṛpā, Videya Śya Siddhaṃ, Śrī Dayanā Viśaṃ, Sahur Tavata. Sakalma Śaṅkanthe, Tavanakurute Nasriyamaho, Vikāro Piślādhyo, Bhuvanabhayabhaṅga Vyasaninam Ase Dhartha Neva Kacitāpīśa Deva Suraṅg Nare Nivartante nityam jagati jai no yasya viśikhā. Sapāśya niśatvām mitra surā sādhāraṇam abhū Smara smartam vyātmā nahi vāsiṣupatya paribhava Jagad Rakṣayetvam Natasina Nuva Meva Vibhūta Vihad Vyāpitara Gaṇa Guṇita Venodhamaruchi. Rathaṅgre Candraṅko, Ratha Caraṇa Pāṇi Śaraiti, Didakṣoste Koyam, Tripura Trāṇa Madambara Vidi Vīrdeye Krīḍantyam Nakalu Paratantra Prabhudīya Hariste Sahastram Kamalābhali Madhaya Padayo. Yade Kone Kasmin Nijamudāhara Naitra Kamalam Śruto Śraddhā Mādhavā Dhṛḍhā Parikāra Karma Sujanam Kriyā Dakṣodakṣaḥ Kratupatir Ageśa Āsthānam Bṛdham Pruta Mrasena Marvijam. Śaraṇa Daśā Daśā Śūrganam Kratubheṣa Sattvam Kratupālvidhānam Vyasanino Dhruvam Kartu Śraddhā Viduram Abhicāra Yahimakha Prajñātam Nātham Prasannābhigam Svām Duhitāram. Pura Luṣṭaṃ Dṛṣṭvā Pura Mathanā Puṣpa Yudha Mavir Yade Sthreṇaṃ Devī Yamānīhad Dehar Daghatana Davetim Tva Madhva Batāvara Dhāmukdha Yuvatāya Smṛṣṇane Svakrīḍā Smarahara Piśāccha Sahacāra. Cetabhāṣmalīpa Sṛgatiṃ Karoti Parikāra Amaṅgalyaṁ Śrīlaṁ Tavāvavatu Nāmēvaṁ Bhīlaṁ Tadaviśmartanaṁ Varadābarāmaṁ Maṅgalamasi Manā Pratyak Citte Savidāṁ Vadhāya Tāmaruta. Amaruta Prahāśyantro Māna Pramādasallu Saṅghitra Daśa Paricenna mevaṁ tvai pariṇatāve bratugīraṁ nāvidhyastatvaṁ vayamīhatuyatvaṁ Nabhavasi trayī triṣ ṭau vṛtti śrī bhuvanaṁ tautrī nābisura nākāra dervane śrī Birbhida dhatte nābhikṛti turīyaṁ tedhāma dhanibhiravarandana. Manubhi samastaṁ vyastaṁ tvaṁ śaraṇād guṇa Bhavāśarvarudra Paśupatinātongra Saha Mahāṁ Satha Bhīmeśana Vidyādvida Naṣṭa Kāmidaṁ Amuṣmin Pratyekam Pravicarati Deva Śrutirapi. Namoh Nedishthāya Priyadāvadāvishthāya Chanamoh Namah Sodhishthāya Smaraharamahishthāya Chanamoh Namoh Vashishthāya Trinayanayāvishthāya Chanamoh Namah Sarvasmeteta Didamiti Sarvāya Chanamoh. Bhauluṣhe Vishwot Pathyobhavaye Namoh Namaha Praval Sītā Tsaṅghare Haraye Namoḥ Namaha Janasukha Krute Sato Dhṛtomdāye Namoḥ Namaha Rāmah Sipate Niṣṭhe Gunye Śivāye Namoḥ Namaha. Kṛṣṇa Paryancheta Kleśavasyam Kuchetam Kuchetava Guṇasimulāṅginī Śaśvaditthi Kuiti Chakitam Amangirgrati Mahabhati Radha Varada Charanayose Vakyapushpo Paharam. Asitagirishamam Syat Kajalam Sindhu Patre Suratara Varushakha Lekhani Patra Murvi Tad api tava guṇānāmiśa param na yāti Asura sura munīndrair acitaiḥ sindhu maulaiḥ. Gṛthita guṇa mahimno nirguṇeśvarasya Sakala gaṇi variṣṭha puṣpadanta bhidānam Rociramala tṛvṛtte so’tram etac cakāra Araṇa madhyam durjate stotram etac. Paṭhati parāṃ bhaktyā śuddha cittaḥ kumānīyaḥ Sa bhavati śiva loke rudra tulyaḥ sadā tam Prajur Dardhanaya Putravan Kirti Manisha Aghora Namparo Mantro Nasita Tattvam Guru Param. Nishma Dasha Nama Sarva Gandharva Raja Shishu Sarva Dharamolindeva Devasya Dasya Sakalunija Mahimna Uprashtheva Asharusha Suravaramunibhujyam Svarga Mokṣayi Kahetum. Pathati Yadi Manuṣya Prañjalirna Anya Chetaha Vrajati Śiva Samīpam Kinnare Sūryamanaham Anopyamyam Manohari Śiva Meśvarānandam Mahiteśamāmai Pūjām Śrīmach Śaṅkarapadyo Arbidante Nadeveśa Priyatamme Sadāśiva. Tāvatāvacham Najānāmi Ki Dṛiśośi Maheśvara Yad Dṛiśośi Mahādeva Tadṛśāya Namo Namaḥ. Śrī Mahimnaḥ Stotram Sampūrṇam. In this way, the entire cycle of hymns comes to a close, leaving an atmosphere saturated with devotion and the timeless resonance of Śiva’s names. Part 2: Compassion and the Eternal Self: A Discourse on Karma Yoga and Liberation Na karmaṇā na prajñādhani na tyāge neike amṛtatva mānuṣo parena nākaṁ nihitaṁ guhāyāṁ vibhraja te tad-dhyate yo viṣante vedānta-vijñāna-suṇiṣṭhita-artha-sannyāsa-yogādhete acchuddha-sattvāha te brahma-loketu parānta-kāle parāmṛtāt parimacchanti sarve. Yau Veda Dausvarah Proktau Veda Antecha Pratishchathah Tasyah Prakritilinasya Afparasya Maheshwarah Harihi Om Tat Sat. Om Śālakpūrījī Mahādeva Kī Jai, Devādhideva Viśvā Mahādeva Kī Jai. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Hindu Dharma Samrāṭ Paramahaṁsa Svāmī Śrī Mādhavānanda Purījī, Satgurudev Bhagavān Kī Jai. Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa Svāmī Śrī Maheśvarānanda Purījī, Yogarāj Kī Jai. Thank you. Very good. You didn’t… Only three people were saying “tic-tac,” and the others were sitting. Okay, once more. That’s it. Otherwise, the pigeon would have gotten up earlier. The pigeon would have stayed there, so we have to get the pigeon back up. Very good. You are coming. This is your ashram, and I am very happy. You came here, you saw your car, your bus, it was very nice. And there is a big hut here. Otherwise, if you don’t make a big hall here, the sound doesn’t come out properly. If there is a small worm in it, then it is very good to know that it is alive. It is cold and hot here. Unnala Ratthandareve, Unhialara Garam. Śrī Dīp Nārāyaṇ Bhagavān Kī Dev Purīśa Mahādeva Kī Devādhi Dev, Dev Purīśa Mahādeva Kī Ārādhi Bhagavān Śrī Alakhpurījī Mahādeva Kī Māt Pitā Gurudeva Satya Sanātana Dharma Kī Jai. Oṃ Nam Moḥ Śrī Prabhudīp Nārāyaṇa Ham. Oṃ Sam Moḥ Śrī Prabhudīp Nārāyaṇa. Hamsabdāś Prabhuśaraṇa Pārāyaṇam. Oṁ Namo Śrī Prabhudī Parāśirī Prabhu Hamsabdāśpra Śaraṇapārāyaṇam... Om Śrī Prabhudīp Nārāyaṇ Om Nam Śrī Prabhudīp Nārāyaṇ Bhagavān Satya Sanātana. Well, I came yesterday from Europe, and I am in India. Many of my bhaktas from India and many bhaktas from different countries are in this machine around the whole world. Now it is going to all countries, everywhere. So, I came to the Ashram, Om Ashram, and there are many great yogīs from different countries. They are here doing their sādhanā, and sometimes they are giving karma yoga. Karma. Karma is the best. Karma yoga. Karma yoga is the best yoga. That means that when we are working, doing seva—we are talking in India, seva. Seva means we are giving peace, harmony, understanding, cleansing, peace, and harmony. So, even when you go and there is an ant, a little ant, we should not step on it, not kill it. In India, very much so in either Gujarat or Rajasthan, there is more power; it is all full. So, when it’s a very hot day and there is no water, but all creatures are everywhere. Jalachara, Thalachara, Nabachara—all these, those who are in the water, on the earth, and in this space. Jeeva jeeva bhakṣate, jeeva jeeva bhakṣate. Each animal, or whatever these creatures, jeeva, they eat each other, some. And mostly, they also only, they don’t eat animals at all. Gai, baiś, bakrī, all these animals, big, big element, you know, they all not eat anything, only grass. Prāṇī, and prāṇī means all creatures, all, but they don’t know more, so they each other taking. Then it is said Bhagavān, Brahmā, Viṣṇu, Śiva, Bhagavān Śiva said, “I give you that you are a human, and I give you everything, but I give you, I will not tell anymore, only give good or bad. So if you will bless all creatures, take care of us, then I will take you to Parabrahman, Paramātmā.” Parabrahma Paramātmā, and when He will be like in the sky, only in the sky. Rest this, it is. We have what we see. The sun, all the Sūrya, Candra, and all the many stars, but Vedanā in all is only sky, and in the sky is that where we all are one. And how can we see then, or not? We, all humans. But those humans, still they did not understand. They did not understand why we kill creatures. And we are, we know God has given us, and therefore we should not kill anyone. In time, very hot time, ants have no potter, but they have somewhere in their place where they are rowing always. So, I mean, now it’s very rare, people in India also, here or Rajasthan or this. Otherwise, what are we people doing? We bring some grass with thorns, and they put it there where the ants are. And then they put some stone, and then on it they put water, morning and evening. And at the same time, they are giving, like for the chapatis, atta, that we give there where the, what do you call it, the insects, so they are going there, and water they put it on the earth, on it. So the ants come and they chew it. That was. What happens there? Some animals come and can take it away. That’s why they put an anvil stone on it. It is not that they are looking at how our ants. In our house, an ant does not go. They know where they want to go to get something. If we put it there, ants will go only there. In our kitchen, they will not go in, but somewhere we put something, some atta or something there, only ants will go there. And the ants, from where they are coming and from where they go, they don’t go everywhere. They have their road, everything. And the ants, ants have, from ages and ages, had their palace under their inner yard. If we make a building and we take everything out from it, even then, those ants will come again to that building somewhere, because it is there. Similarly, other animals, jīv jīv pakṣate to hai, but he mānav, manuṣya, if human you are, you understand, then you can. Otherwise, what happens? It will go back. Another thing is this: we are humans. And our humans still did not understand how they are killing animals. Now, humans are taking so many animals, killing them, etc. So it is said, a human is a human, and that is everything. Animals are animals, birds are birds, fish are fish, etc. But any creatures, except also the humans, when we die, we are dead. Today we are dead. Whether an animal is dead, another animal is dead, this is dead, a bird is dead—anyone, whether he is not a good man, one is not like this and this, and one is very good or not, but when they die, it means our body gives up. You know that when we were born, even from the egg, came again animals, they also have their legs and like this from that. So, let’s come, we are talking about India, Europeans, people, so that any child, little baby is coming out from the mother’s womb. Then, our hands are like this, full like this, and we open them. It means we said that God has given to the children and to everybody something like this. And when it dies, what happens with the hands? Like this. “I came from God with my hands full of the mother’s blessings, and I gave them to everyone. And when I give it to everyone, I said, ‘I will not take anything.’ I gave you what God gave me, now I give them back also.” Humans should understand what it is, number one. Number two, let’s say, for example, ocean, ocean, samandar, samandar, samandar. And take one drop of the water in the palm, and we are sitting over the ocean. But our drop is also the ocean. Ocean. This is just, but when it goes down, nothing else, only ocean. From the ocean, water goes up, and in the ocean above, always, how much water will there be? And then it comes drop by drop everywhere, and sometimes over the ocean again, the rain comes and it goes. So one drop or the whole ocean is the same. So, prāṇī, the jīva, the living being, there are two. So one is in our heart, and this is the whole body. That will go one day, anyhow. But oh, I am there, this drop I am, this drop of that ocean, it is mine. We will go there with our body when we die. When we take it away, then how quickly from our heart, our ātmā, that is going quickly—you can’t see. We are all here now, everyone. There is a fire. All are inside. Mitti, Sarvat, Sabkus. And what is it called? Agar, Agni. That’s it. Now in this, how much power you have inside, all, till that we will stay. And when there is no more oil or this egg, what will happen? The flame? The flame? Kahā gaī? Kahā calī gaī? We, in our bodies, in our body, we are, and who are you? We are that Ātmā, that Ātmā, and that is it. Again, this flame will go, and where it goes, we don’t know. So, that is what we said when someone died. Now, may you say he is from Africans, or Australians, or Americans, or Europeans, or Indians, all. But one is all, that Paramātmā, Ātmā, Paramātmā, that is now. There is water. When it runs, where does the water go? And what is the other one? River. We go in the river, we clean and clean, and we are coming there. Others sometimes go somewhere in the dirty water, on the other side. When we are again there where we are, this. But again the dirty, again we will come and clean it. So, Jīva, Jīva Jīva Vakṣate, but Paramatmā ke manuṣya, humans, shouldn’t we know that now God has given us that we will go Parvaram Paramatmā. Rest, either say, “No, I’m in heaven.” Yes, heaven is heaven, but heaven will also again go. And what is the down? Hell. These two are this. And we have to come out from earth and heaven. But after that, there is the other. Just eating, drinking, seeing the living being, the human being, is said in our language. In our society, your society is the same. All our saints are in the place of the lamp. They are the same from now on. Now, if you put the lamp and get us married, put the light for a long time, it is done. But it is not different, so it is something like this. You know, all creatures, everything, even the trees, the grass, many things, when the sun goes down, everything is going to sleep now. And again, sunrise, and again, everything is coming. Oh, humans, do you not understand? Go to sleep, okay? But they go to sleep at midnight and wake up very late. Everything, Kali Yuga ke, this is a Kali Yuga. But in Kali Yuga, in Kali Yuga, we are all, we will now, we should be more strong, and we should go, that we will come to the Parabrahma Brahmatma. We cannot tell anybody, “Hey, you can come and do.” Many people will tell you, “Hey, why? I will eat meat, eat, eat, why alcohol, why? Don’t tell, please.” Only we can say inwardly, “Oh my God, please give everyone this, that they will not kill again.” So, Manuṣya, Manuṣya, humans are those who understand and everything in this Deval. Tā Padare. So, anyhow, my dears, everybody, I came yesterday to Vienna, from Vienna to the Ashram. And we have all this, we’ll be having satsaṅg, bhajans. Thank you very much. So, I made it also a little. Dal diyān ek ek, machalā nahīṁ hai. To thoda, idrīśī bhī bāta bol diyāṁ amārī bhāṣā mein, aur yo thoda. To bahut, so bahut dhanyavād hai. Thank you very much, everybody. See you tomorrow, and āp vīrajay. Om Śānti.