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Dīpa Nārāyaṇa Bhagavān, Niveśvara Mahādeva, Kī Jaya. Paramcāmrac, Satguru, Swāmījī, Mādhavaṇī, Bhagavān, Kī Jaya. Satya, Sanātana, Rādhā, Kī Jaya. Osevi Prabhudeva, Osevi Prabhudeva, Osevi Prabhudeva. Saṅkalpa means it becomes once in twelve years, and in twelve years, that’s exactly that constellation. According to the yugas and Vedic counting, twelve years becomes one yuga. If you make your sādhanā, if you make your saṅkalpa, in twelve years it will be successful. Saṅkalpa means a promise, and that kind of promise which you will follow in any case. If you break your saṅkalpa, you lose it. Suppose you are putting a water bucket into a water well, which is about twenty meters deep, and you take water out of the well. With the rope, you are pulling the bucket out. After eighteen meters, coming out, the rope breaks. What happens? The bucket falls back into the well. And it’s not easy to get that bucket out anymore. If it is outside, you can tie it with a new rope. But now the bucket is deep in the hole, under the water. Now, you have to have some techniques, or stairs, or a ladder, that you can go deep into the well and take that bucket out. This takes a lot of time, a lot of effort, and sometimes we are not successful because the water is about ten meters deep and our lungs do not allow us to dive ten meters deep. Similarly, when you make a saṅkalpa, that saṅkalpa is mānasa, of the mind, mānasa vācā, through words, and also through the body. Body, words, and mind, they are close together. Without the body, nothing is there. The body is there, but the mind is not there—then you are in a mental hospital or disabled. The mind is there, body is there, but you can’t speak, you can’t hear. So when we make a saṅkalpa, a promise, our promise is always selfish. It doesn’t matter for what we make a saṅkalpa, it is selfish. But in some selfishness, there is a good thing. We make a saṅkalpa, "Lord, that this year there should be good rain. It should not be dry or drought." It is a selfish saṅkalpa, but good for all. And then there is a saṅkalpa which is only if you think of yourself. One makes a saṅkalpa in front of Gurudev or in front of some divine statue, temple, or holy place. Many people travel thousands of kilometers, even walking. Now, transportation is there. But all the time, people were walking for five or six months, slowly, slowly, to come to the Gaṅgā, have Gaṅgā Darśan, and make a Saṅkalpa, and then go home, again walking. All holy places were in such places which were not easy to reach. Away from civilization, far away from the sound pollution and all other kinds of pollution. The vikṣepa, the kleśa in the saṃsāra, that doesn’t let your saṅkalpa be strong. Vikṣepāḥ, kleśas connected with the temptations—physical, mental, emotional, social, and family—all these kinds of temptations. Therefore, all holy saints went somewhere in the Himalayas or in the forest or anywhere where people, local persons, couldn’t come. Only that one who really would like to come, their nourishing was very different than nowadays, very little. It is said that in the Himalayas, they were living from kanda-mūla. Kanda-mūla is something like a big potato, four-five kilos or ten kilos. And from this, they were nourished for two to three months, very little. Most of the nourishment was the prāṇa, the body itself managing to get the prāṇa śakti. And they were using their physical and mental śaktis for the sādhanā and saṅkalpa. We utilize our śakti 98% or 99% for the worldly vikṣepa and kleśas. Just 1%, with a question mark, may be for spirituality. So, how many yugas do you think, or how many lives do we have in front of us to achieve the goal? That time when one decides to go to a pilgrimage place, a holy place, one had a burning desire, though that was also selfish. Nithyānanda Śrī Śrī... Śrī Śrī... The body, and therefore there, is called Anteṣṭi Saṃskāra. According to the Vedic Dharma, there are sixteen Saṃskāras. The final saṃskāra is called Antyeṣṭi, the funeral ceremony. Now this also has been said by ṛṣis: if you bury the body under the earth, still the jīvātmā is circling there as long as the body, the skin, the body is there. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... Purījī, Purījī... He came alone and traveling alone, without direction, without destination. Only one which will take you is your destiny, and destiny is like wind. You never know in which direction your balloon will fly; it will go in the direction where the wind is. Likewise, this is only... About humans, but what about animals? The soul is the same. It is a kind of soul. A kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of soul, it is a kind of karma, destiny, that leads to the different forms of karma. Therefore, the Jīvātmā says, "Lord, through Thy grace, You gave me, through Your mercy, the human body, and this is the chance, the occasion, the possibility, the way, only to come out of this cycle of birth and death, and become one with the universal One." Mother and father you had in every life, it doesn’t matter, human or animal. Children you had in every life, it doesn’t matter, humans or animals. Husband and wife you had in every life, but Satguru Dev is only in human life. Therefore, one makes that saṅkalpa, and with such kind of thinking, one makes the way to the holy place or to the Gurujī. That time when you are aware that you know where you are going, then in your consciousness, within you, in your aura, develop that kind of aura. That is what we call ābhā, ābhā maṇḍal. When you come to the temple or you make a praṇāma, what does it mean to make a praṇāma? Because the temple has that radiance, that aura, and through this aura you are moving. So you become the temple, you become that god or goddess which is in the temple. In that moment, you become that Gurudev. If you come with such love, confidence, devotion, clarity, feelings, surrendering, renunciation, tyāga, it is not easy to keep that ābhā, that radiance, for a long time because the big Sherpa is there. When you come there, you with folded hands or you bow down, there are different ways, or only standing or only sitting, holding hands, bowing the head, bending the knees, you kneel down; this is a kind of humbleness, surrendering. You know more about, perhaps about Christianity, also when they were giving the initiation of the priest, they had to make sāṣṭāṅga daṇḍavat. They also had to prostrate themselves in front of the priest, the guru. But somehow they put it out, but you cannot change the truth. Evidence will never die. So you see in the sculptures, you see in old, old books and pictures and like this, it is there. I was surprised when I was in Croatia, in Split, in the church. Do you remember who was with me? So at that time, you make your saṅkalpa through body, mind, and roots. Now, this saṅkalpa means a promise, and this saṅkalpa should be maintained until you reach your goal or fulfill your wishes. After forty years, you think, "I don’t think that in this life it will be possible," and you break your saṅkalpa, but in reality, after three days, your wish should have been fulfilled. Saṅkalpa is very successful, and for that there is no compromise. For quality, there is no compromise. For the truth, no compromise. The techniques, no compromise. Sādhanā, no compromise. When you get a mantra that you will fast every Monday or Thursday, suddenly someone tells you, "Come, please, I would like to invite you for pizza." And you say, "Well, okay, I can fast tomorrow." Hari Om Tat Sat. You broke your Śaṅkalpa. Or you didn’t eat anything, but you just ate one cake. Hari Om. One biscuit, you broke your Śaṅkalpa. "I will make five mālās every day." Did you? Do you? No. That’s it. For what did you come here to Haridwar from such a far distance, thousands of miles or kilometers? And what are you doing now? Where are you running? Whom are you observing? For whom are you looking? What are you talking? How are you eating? How are you sleeping? How much are you gasping? Did you think in these five days of the ten days you are here, that I am here in Haridwar at the Gaṅgā, on the bank of the holy mother Gaṅgā, I am here in this divine camp? No. Forgotten. That’s it. So, how do you think that you will get something? Because you broke your saṅkalpa, your decisions. You were not loyal to thyself. You were not faithful to thyself. And you made your consciousness like a dustbin or a garbage bin. How many vṛttis, how many thoughts, how many angers, jealousies, hates? These, "I don’t like this," eating away every day. Every day potatoes, every day potatoes. And when you are washing, you are looking at yourself, "Oh God, I look like potatoes." If not in ten days, I will be potatoes. That’s it. What is going on in your brain whole day and night? I used to say good night, and afterward, when I would come and look outside after one hour, I would see how many people were joking and still running here and there and sitting. Śrī Śrī... But you broke the sanctum. How many times did you break the sanctum? What are you talking about? Where are you talking? Talking, you can do a whole day. In every life, you were talking. If not like humans, you were doing it when you at least go, go,... go. Yes, that’s also talking. Birds are all doing something. So finally, it is awoken in the human consciousness, and thanks to all great yogīs and saints, they said there are possibilities. "Baḍā bhāg manuṣyatan pāvā," fortunate one that we got a human body, and it’s all a chance. Time is running; time doesn’t wait for anyone. And wait and see, you will see the time will bring the result. The result can only be that which you have done. No one will add anything good or bad. And therefore, try to utilize those few days you have, those few hours you have, and enter into this divine aura and divine atmosphere. Keep them on us. Don’t run here and there. In your country, in your place, you have enough time to run here and there. That’s all. Discipline, Śaṅkalpa Śakti. That’s why it is said, "Even if I have to lose my life, I will not lose my words." The words, the promises of humans are powerful and effective. It affects your body, mind, consciousness, and so on. So, I wish you all the best. Think over what I say. And these days which you spend, try to spend with full devotion and love. Don’t make your consciousness, your antaḥkaraṇa, dirty. When you will be so purified, shining like a diamond, do not worry, customers will come. That means the devotees, you will have a devotee. But now, you don’t have a devotee; you don’t even have tea. You have to order tea. It can come automatically, but nothing is coming at all automatically, except mosquitoes. So, cleaning, cleaning, through and through, enjoy the divine energy, the atmosphere of Holy Mother Gaṅgā and Gurudev, and everything is here. Tum nirvāye niśaṅk kabhī mat dharanā, terī satgurū rāke lāj cintā mat karanā. Nirvāye rāo niśaṅk kabhī mat dharanā, niśaṅk kabhī mat dharanā, dīpa karanā bhagavān.