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Good evening and many blessings. Today is the day when Lord Krishna incarnated. Nearly 5,600 years ago—around 5,000 years; my memory is not so good, I have become old—on this occasion of Krishna's birthday or incarnation, I have observed for the last three years that not only do people celebrate, but there is also a kind of celebration from space, from heaven, from the sky. People make fireworks and crackers for special occasions. In the last three years, I have observed that when Krishna prepares to come to this planet in a physical body, there are also firecrackers in the sky. Yesterday, after the satsaṅg, we observed how these stars… The falling stars will also be there today, and they begin already now because Krishna's arrival is only two or three hours away. Last year was the same. So there are two occasions I have been constantly observing: the falling stars and the lightnings. That is a sign of a great incarnation. The word "incarnation" also literally means "the birth," but we use "birth" for normal creatures and "incarnation day" for a holy saint, what we call incarnations: Brahmā, Śiva, Viṣṇu. The first manifestation in this universe, who has no mother, no father, is called Jyoti Svarūpaḥ. Jyoti means the light, the flame. Svarūpa is the form. That jyoti is the flame of our life. That is that consciousness. When the entire universe is empty, śūnya, there is nothing, there is darkness, all is space, the so-called cosmic consciousness is also in complete rest. When you sleep very deep, you do not notice what is happening in the room. If one is not making sounds, one is not aware. But there is a light of your consciousness. If something happens immediately, you wake up. So the light of the universe is called Śiva, the first who manifested himself; that is called Sadāśiva. That Sadāśiva is the Jyoti Svarūpa, and it is that jyoti through which Viṣṇu, Brahmā, and many other divine personalities—I would say, or the consciousness which developed—manifested themselves without mother, without father, but through that Jyoti Svarūpa. They are all Śiva-svarūpa. As soon as one comes to the creation, it means manifestations. Automatically appear the three guṇas: Sattva, Rajas, and Tamas. And this Brahmā, Viṣṇu, and Maheś or Śiva, they represent the three guṇas. Three guṇas are where the prakṛti and puruṣa begin or become active; that means Śiva and Śakti. Prakṛti is the Śakti nature, and puruṣa, the consciousness, is the Śiva. From that time, that is called a manifestation. After that comes the incarnation. So one is manifestation, who materializes from nothing, has no mother, no father. Then the incarnation—we call incarnation, not manifestation—embodiment, that is called who has mother and father. The mother is equally important, or equally great, higher, like the father, even. Moreover, without this Śakti principle, without this mother principle, there cannot be even an incarnation. But to be a mother of such a divine soul, who knows how many yugas this mother and father spent faithfully, spiritually meditating, worshiping, leading a life so generous, a life full of mercy? So adoration to those mothers who carried this divine soul in her body and gave the birth, and therefore there are equal pūjā ceremonies to Śakti and Śiva. So it does not matter if it is a god as a male form or God as a Śakti for female forms. These anatomical dualities do not exist in that reality. Those who see only this body will never understand. They will never understand what is God, what is Śakti, Durgā, Lakṣmī, and so on. So first is the manifestation. It is the manifestation of the cosmic consciousness, and from this, all creation begins. Similarly, we also have manifestation. You create something suddenly, and everybody will say, "Oh, wow, my God, this is something." I know one could think about that. Yes, through meditation, you can do something. The artist—the best artist is that one who creates an art which does not exist anywhere on this planet. That is completely new. So also in normal life, we said first you must have your intuitions, your mental imaginations, visions. Then you make plans, and then you work out the plans. Then comes the forms. Now, which is born will die. This is one of the laws of prakṛti, which has a mother and father. When they are born, they have to go back. You may call it death; you may call it they just left their body, because this body is mortal. I am telling this because of today's Krishna's incarnation day. Very clearly, Krishna is saying in the Bhagavad-gītā, in the fourth chapter, 12th, 13th, 14th mantras: "Whenever my bhaktas…" Now what does this mean? Krishna said, "My bhakta"—not those bhaktas who have Krishna's photo and are sitting and singing "Hare Krishna," saying "Śrī Krishna Govinda." Not only this; anyone, it does not matter in which corner of the universe, in which form, it does not matter beliefs—there is God, there is a truth, there is a righteousness, there is a justice, where the truth is victory. That Satyam is Śiva, the ultimate truth. That is the beauty of the entire universe. "Arjuna, whenever the religious people try to put down religion," meaning the ethics—not that kind of religion we are fighting—there are two powers: politics and religion. The wars are in two hands: politicians and religions. That does not mean… God does not mean like that. It does not matter from which belief of God you have, holy saint or incarnation. They mean the entire planet. So wherever my bhaktas who say the universal God, because in their mind there is no duality, some dṛṣṭi… When my devotees, believers, and spiritual people are going to be troubled by āsurī śaktis, negative energies, then, Arjuna, I manifest. I incarnate time to time, and according to this, hundreds or thousands of times, or millions of times since this creation began, God incarnated on this planet. One is called nitya avatāra and one is called nimitta avatāra. Nitya avatāra is known as the holy saint. The holy saint is known as a mobile holy place: chalta phirta tīrtha. Tīrtha means pilgrimage, the pilgrim place, holy place, and that saint itself is that moving place, the mobile holy place. So, in nitya, every day, in our everyday life, these holy saints, through their preachings, through their blessings, through their examples, teach us or show us the path, what we should do and what we should not do. We need such a sense that can remind us again and again. One said, if the spiritual sense would not give these injections of spirituality to mankind, then the human will be the most dangerous and violent creature on this planet. So we have injection of spirituality, injection of ethics, injection of morality, the morals. I must tell you again and again that still there are cultures where they respect these ethical and moral principles very, very much. And very, very many who are following also, I would say, are in the Middle East, where those follow the real Islamic instructions. Now, the world is against that because the world is already destroyed, spoiled. When one has dirty hands, one would like to make the other one also dirty. Can you see the condition of the feminine powers in the so-called Western countries? Unbearable, unbearable situation conditions, you have—sorry to say, ladies—unbearable. Why? Because this ethic education is lost, and so-called freedom is understood in the wrong way, and many things are destroyed now, a little bit. Have remained so? Wait a minute. One century more, then you will see they are running like dogs behind each other. Now already doing, but little, still little bit there is it. Oh, we should take care, and that means there is no respect to divine Mother, to Śakti. Well, Krishna said, "Arjuna, whenever my devotees suffer and religion declines, darkness of ignorance appears. The human begins to behave like devils. Then I incarnate. Otherwise, the saints, they maintain the world." And this world is surviving only because of the holy saints. They are blessing every day and praying. In the whole world, in every country, there are holy saints living. It is very hard for us to understand who is a holy saint. Some are politically chosen; they are not holy. Some are only sitting in their home, having a normal life, but it is a divine holy. We do not know who is who, where is one, so it is not exclusively only in India. There are holy saints, but I am sure also here in Czech Republic. Must be also, if not many, then at least one or two. And you see, among millions of stars, one sun is enough. That is called Nityāvatāra. Nimittāvatāra is like what we call those names which we can count on our fingers. Why can we count only on the fingers? Because our memories are not so far. And these avatāras, in the list of avatāras, there are 24 avatāras. And the 24th one's name only, there still did not incarnate. And that will be known as the Kalkī Avatāra, the incarnation in this Kali Yuga. And it is believed that he is preparing. He is waiting a little more, that people begin to lose everything, their knowledge, lose their brain. They think everything is this material, nothing else. We die, finished. We do what we want. We kill whom? But how we want? Then the Kālī will come again. So, we saw yesterday's video. Many of you know many things. It is not only that Kṛṣṇa is only incarnated because of the Kaṁsa. There were many Kaṁsas whom Kṛṣṇa is going to liberate. And God is very gracious. He is not killing. He cleans up this negative energy. Krishna said one day in Gokul, "I must go to Mathurā." They said, "Why?" "Because there is my great bhakta." So people said, "Who is in Mathurā, your great bhakta?" He said, "My uncle, Kaṁsa." "No, no…" He is not your bhakta? Krishna said, "He is my bhakta. In this minute, in this situation, now in this time, there is no one who thinks so much about me than him. Constantly, he comes, he is thinking of me. Even he cannot sleep. He sees me, Krishna, Krishna." You know, and therefore it does not matter how he or she is. When they remember me, I must go. And so he came, and he liberated him. He blessed his soul to liberation. So, nimittāvatāra is for a particular purpose, and then goes back. So you are also… Avatāra, but you are nitya avatāra. Now, how you are that, we do not know. What you think, nobody knows, and what I think, you do not know. But what you think, there are two. In this minute's here presence, who knows what you are thinking? There are two. One is yourself, that you know you are thinking now. When you know you are thinking, this is a warning for you if you think negative, and it is a blessing for you if you are thinking positive. So you know now what you are thinking. The second god, God, knows what you are thinking, and God has so many secretaries. They are all writing in your book, you know, constantly. What they call the sort, right? Certain writing, and then everyone, a big, big document. And so, when we will go away from this life, it takes time to bring the document. It takes time to open, and then they ask you, "From where should we begin?" This is from the beginning. So, in 24 hours, how many good thoughts we had, good actions we had, and how many negative we had? So they put positive on one side, negative on one side, and then they tell, "This must be your positive, and that must be your negative." Now, which would you like to have first? You said, "First, I would like to have positive." Then, "Okay, it is only a few hours." And negative? "Oh, that is enough. You can have." So Nityāvatāra, it is in the holy saints, and we are known as bhaktas. We know we make a mistake, and that is why we are. So we are only normal human beings. We are not perfect, that one. And even the king of the heaven, Indra, also makes a mistake, no? And then what happens? So even Indra is not excluded. How many times does he have to run away from his heaven? And how many times does he have to come again, saying, "Forgive me, forgive me"? So do not think that you go to heaven and then it is finished forever. There are others waiting for that. So what Patañjali is trying to do is this: to bring our soul towards our ātmā, that we become Śiva, Śiva-svarūpa. Jīva become Śiva, Nārāyaṇa. Through human body, you can become Nārāyaṇa, Kṛṣṇa, Viṣṇu. And then through Śiva bhakti, you can become Śiva. It means you can become universal. One now, there is some kind of mistake, and I would say ignorance, to say who is higher: Śiva or Kṛṣṇa or Brahmā or this and that. The translation in the film is also wrong: "semi-gods." You see, we must write them to correct. There is no semi-god either; there is a god or no god, okay? There is a woman, so you cannot say semi-woman. I never saw a semi-woman. You may say the girl, elderly babichka, maminka, grandmother, granny, but then we have the word "feministic," the female. So now there is only female. There is no semi-female. Therefore, it is wrong to understand semi-god, big god, and small god. No. Fire is fire. Does not matter if a whole mountain is burning, that is fire. Also, Vulcan is also fire, or a small matchstick burning, that is also fire. Fire is a fire, so do not fight who is bigger, who is a bigger Brahmā, Viṣṇu or Śiva, and even there is a difference between them. You need not compare anything because we are not even comparable. We are not comparable even with their small hair from somewhere. If Brahmā has a small hair, if you can get it, oh my God, you have so many siddhis. Oh, even we see the Brahmā one kilometer far, and they call Brahmā a semi-god. Go to Brahmā and say, "Are you a semi-god?" Therefore, who are we to challenge? Our benefit is in that, that we said, "All adoration, great one." And that is what religious people, spiritual people, make the mistake, fighting in this and this. So, Nārāyaṇa—through the human body, you can realize, become a Nārāyaṇa. The Viṣṇu and jīvas is Śiva. Through this sādhanā, you can become Śiva. Śiva-svarūpa means that jyoti, and that jyoti is in every creature: jīvan jyoti, the flame of our life. That is the Śiva. When this body is separated from the soul, the light of the life is gone. When you look in my eye, in the pupil, you see your picture. Yes, you can see your face, and of course, I can see in your eyes too. But when I die or you die, and we look in your eyes, we cannot see our picture in your eyes. Look, did you know this? You do not know. In that animal's eye, you cannot see your picture. And as long as a creature is living, it does not matter which kind of animal, if it has eyes and you can look in, you see yourself like in a mirror. Your face, that is a jyoti, that is a jyoti, Śiva jyoti. And when that jyoti is gone, you also cannot see anything. So today is the most divine constellation for this planet, when Kṛṣṇa, with full of his entire universal power, a very great light for the well-being of the entire planet, he incarnates in the human body, and what we call his name is given, Kṛṣṇa. Now, in everyone, Kṛṣṇa is living. So Kṛṣṇa said, "I incarnate to protect my bhaktas," meaning all spiritual people. It does not matter from which religion; therefore, he said, "Arjuna, it does not matter through which way you will go. Finally, you will find me at the end. I will be there." So, it does not matter which belief you go to. Finally, you will come to that, to me. That means God. He did not say, "You will see me, the Krishna." He did not say, "You will see the Krishna." He said, "You will see me, the God." Because the reality is one, truth is one, and there is only one door to enter into that Brahma Loka, or into heaven, or wherever you can say. And that is why Holy Gurujī often used to say, "Enter the kingdom of the Lord." Then I forgot, what was it? Enter the kingdom of the Lord through the gates of sacrifice. What to sacrifice? To sacrifice these dualities, that you believe this God and I believe this God, and you have that guru and I have this guru, I practice this yoga and you practice this yoga, and we do not like this, this is all rubbish. Things purify. Respect everyone. Believe in God in their way, how they are praying. No fighting. We all belong to that one God. We have our different family, we have different villages, we have different countries, and we have a little different culture. And so we have different imagination and teaching of religion or God, okay? All right. But God is one. He has no form. He has no name. He is omniscient, omnipresent, everywhere. And that means, as Kṛṣṇa said, "You will see me finally. I will be there." There, and so finally we are there in nitya avatāra. Also, they manifest themselves. Now they manifest it in nitya avatāra. There is called embodiment in that form. That light enters, or that light incarnates, and that is what, how, what we call the… Mahāprabhujī, when Gurujī saw Mahāprabhujī, just in front of him was standing Kṛṣṇa and told him, "You remember that day I told you in your dream, meditation, time has come." And Gurujī realized exactly that many days ago, when he came to me in the dream and told. So in such, and there are still many divine incarnations, but they do not introduce themselves. Who is introducing yourself is an empty pot, and who does not introduce, that is the ocean, the full pot. So someone said, "Come, I will give you a mantra, I will be your guru, and I will give you siddhi. You practice this, you will get this. Follow me, do not follow anything else." Then you should know that, yes, I will follow your words. That means I have to follow something else. So, pūrṇa has no desires; completeness has no desires. A hungry one has no desire to eat anymore, but those who are hungry, they are running here and there, and saying, "I have siddhi, I have this, I have that." So even if you have a siddhi, do not demonstrate. Please do not come to me and say, "Look, Swāmījī, what do you think? After so many years of mantra, look, I am this one." I will look and say, "Yes, oh, really? You are great." Why will I say this? Because that is my protection, that I can protect myself from you, meaning from your ignorance. Therefore, the great ones never say that they are great. They will never speak great words about themselves, like a diamond does not say that I am diamond, and my price is that and that much. So Patañjali, he is trying to understand and give understanding to all bhaktas, practitioners. That is how to understand your thoughts and change your way of thinking. We are thinking wrong, and we look different. Our view is not in a good way, and we say we are right. But you are not right. That is this. You say, "I see," but you do not see well. There is a little joke; please do not be angry if someone has this kind of feeling. There was one man who was working in a big company, and they had a one-day dinner. So the owner of the company invited all his workers with their wives for a dinner. So there was one man, and his wife was very happy because she had never been to dinners anywhere. And she went, and she sat there beside her husband. The other side was the other man. On the other side was one lady and then her husband, and then like this. When she came home, she then asked, "Mother, how was the dinner? What did you eat?" She said dinner was good, but I could not eat. Why? Well, it was a little bit funny, out of my appetite. Why, mother, what happened? Because beside me was sitting one lady, and she had some defect in the eyes. When she had to see here, she must look there. So she was looking at her plate, and always she put her spoon in my plate. Like this. So I tried to say, "Take my plate a little farther away," and she would even turn more to her hand like this. So this is, we are. We always look different. And we think that is correct, but that is not correct. So Patañjali tried to turn our view in the correct way. That changes your view from the wrong things and brings your attention to the correct, right things. And this is what Patañjali is trying to say. So at that time, the Puruṣa comes to this realization that he comes khyāte, khyāte means glory. That time when he comes to know his inner light, the Ātmā, the knowledge, then all his guṇa, the nature from prakṛti, from the nature from outside, as well as from inside, that becomes one forming. Tṛṣṇā means also longing. But now awakes within us that we have now that pure vairāgya. Now, our tṛṣṇā, positively, I want to know that I am ātmā. Ātmā jñāna comes to the samādhi. So Patañjali tries very hard to give us something, but after the lecture, we are again looking to the other plates, and that is not good. So today is… That much I bless you in the name of God Kṛṣṇa, and I congratulate you in the name of all spiritual seekers, spiritual devotees in this world, that today, for the sake of our beautiful planet, for all creatures and humans, and especially for us, spiritual people, God incarnated on this planet.