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We, this Ashram, have dedicated ourselves to Guruji. But I want to say that it is not we who have dedicated; rather, it is his blessing that he has dedicated this Ashram to us. On the contrary, yes. Guruji has given this to us. It is his blessing, his grace. And that is, as mentioned, the physical path, but it has left us much mentally and spiritually. And that is, so to speak, what we have inherited from him, and that is the Ashram. This Ashram—my wish would be that we clearly convey and instill Guru Bhakti to all our successors. Our Ashram has two goals. One is health, and through that, meaning that we continue yoga for health—body, mind, and soul. But on the other hand, there are several occasions or opportunities where one can do something for their health. However, there are few opportunities where one can receive firsthand guidance, leadership, or information for spirituality or spiritual development. It is about our mental, spiritual development, and that is very, very important for us. And mental, spiritual development is possible through mental discipline. The body is transient. The body is driven by impulses, and the body—we cannot hold it as we wish for long. But what is inside our body, the inner light within us, that we should see to always remain and continue to grow, to become brighter and brighter, clearer and clearer. That my Jīvātmā, my Jīvātmā is freed from this prison of karma, rebirth, and death, that I can realize this freedom within myself as Mokṣa, liberation, Brahma-jñāna, self-realization. And this Brahmajñāna and self-realization come through ātma-vichāra, ātma-chintan. Ātma-Vichāra or Ātma-Chintan is the same; it means: Who am I and what am I not? What am I and what am I not? And then observe where your greater weight lies—in your interest, your effort—on which side. What you are, nothing, whether your feelings, your interest lie in that direction, or what you are, your main concentration, your main striving are in that direction. The body will one day be taken away from us. All elements are united within elements. But this Jīvātmā, this Jīva, the individual, the individual soul, is trapped. And as Guruji beautifully expresses in a verse, and Guruji sings, says in this Vāṇī: "Bhai tum jāgore, tera auṣar bitā jāi, bhai tum jāgore." And there is a beauty in play. Why waste a lifetime trapped in the illusion of moha-māyā? And that is a beauty, a beauty that says, moha-māyā kī phāṅsī, moha and māyā. Moha is attachment and Māyā is ignorance. Māyā is illusion, Māyā is darkness. Phāṅsī means, what is the name of this line where one hangs oneself—a gallows. And this gallows is made of two principles, and these two principles are Moha and Māyā. Whoever is stuck in this Moha and Māyā, that is then moha-māyā-kī-phāṅsī-meṁ. A spider, it weaves a web—each of us, we know—and the web is such that the mosquitoes will get caught inside, and so it can more easily catch its prey, hunt. But what happens one day is that it itself gets stuck inside, cannot leave, and dies with great suffering in this nest. That means the spider has built a nest from itself, from its own moha and māyā. And so, the web all around us, the entire web that the spider has woven—the spider now symbolizes ourselves. And where we are trapped—your wife, it is very difficult to free your wife. And that is a spider, hanging there now. Or from my husband, the children, the money, that, that, possessions. We are in this prison. Internally, we do not feel free. If you feel inner freedom, then sadness does not come near at all. Sadness, unhappiness cannot touch you, because sadness is the product of ignorance and of this Moha and Māyā. And this ignorance is the darkness. And when the darkness draws closer to the light, then darkness has no power to come closer to the light, because darkness automatically immediately disappears or dissolves or moves into the light. And so, an advanced Yoga disciple or Yogi, when they have realized this inner light, then these Moha, Māyā, and Mamata—these are several words—cannot torment you. You can no longer influence them. They have no more power over you. So, come up. Stand tall. Rise up. So, bhai tum jāgore. O brother, wake up. The chosen one is coming. Your time is passing. Your time is passing. Awake, awake, awake. And awake means, finally understand, finally practice breath awareness: who am I and who am I not. I am not the body. I am nothing, this body, and it will certainly, sooner or later, sooner or later, the body will be destroyed. Everything you strive to do for your body, all the physical energy storage, all your health-related efforts and so on, it will suddenly all come to an end. But without a healthy body, we cannot realize anything else either. And that is why there is a difference between the human body and the animal body, because a human has a mind. This mind is well acquainted with the intellect. And the intellect is what constantly gives us a warning. But when this intellect plays like a spider, then this intellect has trapped itself in Moha and Mamta. And Moha, Māyā, Mamtā. So, Moha, Māyā, the phases, the measures, the measures,... the measures,... the measures. When I speak of a thousand people or millions, I can say that a person attains realization, breath hygiene—it is something like the sun rising. In the entire world, on our planet, there is only one sun. And when the sun rises, the entire planet is illuminated. And so, within our group—though we are not speaking of billions or millions, but within this group of ours, there may be perhaps a million people practicing yoga in their daily lives—we do not know who is practicing where, or how many. One of those who can attain this realization. Then it rose like a sun. And as long as the sun is not there, we are all stars. And the stars are also beautiful; they are also guides. Can we also walk with the starlight through the sky, in the darkness, through the Sahara or the desert or through the forest? But the sun is the sun. Yes, the great poet of the world, how do you say, who received the Nobel Prize in poetry—Tagore, Ravīndranāth Ṭhākur. Ravīndranāth Ṭhākur writes in his beautiful poem that he walks through his beautiful garden, a beautiful garden where many flowers are, roses and other lovely flowers, and it was just evening time, the sunset. And he looks at the sun and feels that the sun is sad. The sun is unhappy, the sun is now going down, the sun is setting. And the sun is saying, the sun says, my time is over. My downfall is soon, in a few minutes, but my concern is that, who will take my place, who will take my place? Because the poet asked, the poet asked the sun, why are you unhappy? And the sun said, because very soon I will depart. My time is coming to an end in a few minutes. My concern is this: who will take my place now? Because everyone goes into the moon, into the darkness, the dark night. All will be swallowed by the dark night. As long as I was here, no one had any power to spread darkness. But my time is over. Well. Dīpaṁ jyotiḥ parabrahma dīpaṁ sarve moha-haraṇam. Dīpaṁ saṁdhyā dīpaṁ sarvaṁ satyam. Dīpaṁ jyotiḥ parabrahma dīpaṁ sarve moha-haraṇam. Light is the all-encompassing moha. Moha means darkness. Haraṇam means to remove the darkness. That is the light, and without the light, no Saṁdhyā, no twilight can occur, nor the night. And the light is the truth everywhere; the truth is the light. But the truth, to discover the truth, is very, very hard. And therefore you must know what truth you speak, how you speak truth, and how you convey truth. Well, the sun said, yes, I have only two and a half minutes now. And I see in the far distance it is already dark; darkness is appearing. Āsurī-śakti and Daivī-śakti, both run parallel. Truth and untruth exist side by side. The brighter side and the darker side, they are also there. And now only one minute remains, and suddenly a small oil lamp appears there. A small lamp, a little dīpak. Dīpak means the flame, the oil flame. And he said to the sun, I will try. What? I will try to take your place. I will give the lights, I will see the path. And therefore, Confucius said, so, it is better to light a small light, a candle, than to remain standing in the darkness or to think, I can no longer. Do not think that you are no longer capable of anything. Light the lamp in your heart. Light your lamp in my heart. Satguru, ignite your light. Master Oṁ Sat Gurudev, light your light in my heart. Suddenly, the sun took a deep breath and opened its mouth. Then I really want to have a good night, to rest. The next morning, the sun rises and is gentle. I say, thank you my child, little lamp, little light, thank you. And the light said, Master, may I have a rest? And that, yes. And so, the oil is devotion, the Bhakti. And yet the fire within is the Bhakta. And Bhakti burns in birth; birth is a wonderful love, happiness, joy, a great joy. But even in this joy, you burn like a fire. This ember burns, yet the ember is happy with this kind of burning, this pain of it. Fire, for this dot, is joy. Why? Because this dot, while burning itself, can give light to others. And so, the bindu radiates the light, the highest quality emerging from it. And so it is the speaker who tries to kindle from Being to Being, the Ātmajyoti, the Premjyoti, the Jñānajyoti, the Jyotiṣāṁ jyotir jagato, the Light to Light. And so, since one said, I will strive, I will not give up, and as long as the Lord does not come and bless with His infinite light and smile upon me, so smile and give me blessing, I will stay there and persevere, persevere. But this flame is very gentle. This flame is very delicate, fragile. And a poet once said, everyone helps the strong, not the weak. Everyone remains on the strong side, not on the weak side. Just as the wind supports the fire in becoming strong. A single spark can set an entire forest ablaze for hundreds of kilometers. But the same wind can extinguish the flame of oil lamps. Do you understand me? So sabbe sahāyak sabbal ke. Everyone helps those, everyone prays to those, who are great, who are more powerful. No one helps the weak; no one aids those who are miserable or powerless. The wind fans the fire, it intensifies the flame, but if it is blown too hard, it goes out in flames. And so practice, bhakta, your devotion, the flame of your devotion, the flame of your devotion, which this flame is burning out of your devotion, consuming your devotion. When the oil is finished, the flame will burn through and through into the ash. And so that your oil of devotion never runs out. And that the light will constantly remain there, and the light will grow greater. And so rise up, awaken, breathe to center yourself, breathe like Chara. What am I and what am I not? Everything that takes place within the boundary of my body is a composite mosaic. And a small earthquake, the entire mosaic falls apart. But my inner mosaic will never fall apart. My inner self remains uninjured. My inner self will always remain as it was or as the Ātmā is, says the Svāmījī in his lectures. And the inner Ātmā, Ātmavicāra, gives, gives, gives. Give everything, give,... give. You are like a dynamo. You are like a dynamo, and the dynamo is just lying around. A lazy dynamo just lies around, but the activist generates energy. Energy comes from the universe, and the dynamo is the media. Through this medium, the energy is transmitted. As long as your body is active, as long as your thoughts are active, you can do anything. So, the light of hope, the light of devotion, the flame of your spirituality shall never go out. It is given to those, those will receive the enlightenment or those will receive this. Not today, okay? Do not harbor any hope. That is, it's like a drop of honey, you know, it's very pleasant. It looks beautiful, everything. Time decides that. Time decides. And the two souls have come into this world. Two. One has come like an enlightened one. Why? Why must the Enlightened One return? Not as karmic, but voluntarily to become Śiva. Karma-Yogī. And that is why Saint Tulasīdāsa says, she says, a saint is a mobile pilgrim-place. Mobile, moving here and there and everywhere. But the second one still has a lot of karmic baggage. And inside there is still no śāntoṣa, as was spoken about last evening, śāntoṣa. Anger, hatred, jealousy, envy, greed, my God, the snakes, the crocodiles, they come out everywhere. Wherever You touch, oh my God, that is what liberates from this phāṅsī, moha-māyā-kī phāṅsī. From this moha-māyā-kī-phāṅsī, when you are liberated, then, as Mahāprabhujī said in his beautiful bhajan, it is such a beautiful bhajan. The words cannot be properly translated. Gagana Satguru Amakamasa Gagana Opa Maghera Kai Jodharani Jodhir Ramaji Gagana Jodharani Jodhir Amrit Jaisa Mitha Kaiye Sheetal Sagar Nir Devan Ātma-Vidyā, Ātma-Jñāna, Vidyā, Vidyā means knowledge, Vidyā means education, Vidyā means teaching. Teaching means what we learn from this teaching is the Vidyā. The opposite of Vidyā is Avidyā. Avidyā is the darkness, and Vidyā is the light. Light, light as wisdom, Wisdom. Breathe Jñānār, breathe Vichāra, breathe Chintan. What is my purpose in being here? Design inwardly, as was spoken yesterday, design. And this design is that everything that happens within my body, everything I feel on the physical level is transient. But the Self, which I am, is not perishable. And thus self-realization, self-fulfillment, self-knowledge, God-realization. This is the second goal or main objective of Guruji Ashram, of our Ashram. And I wish and I pray to Mahāprabhujī that not just one in a million, not one in a thousand, but one in two, or even one in one, shall attain this realization. So let us work together, let us go hand in hand. And we take Guruji's words as our guidance. We take the wisdom of other masters as guidance. I have the second book here from a saint. He composed beautiful bhajans, Achalarāmjī Mahārāj. And Guruji often sang his bhajans and mentioned them in his satsangs. There is a bhajan that I have just reheated, and the Gurus have also reheated it, and I have often used it, and the bhajan has come out of the line. But now the time of harvest is already here, I will say, we will see it in the end. May it be immortal; if eating it brings sweetness, then let it be so. There are some people who like sweetness. There are some people who enjoy eating sweets. But Achalarāmjī said, sweetness is what makes you murderous. Take the Amṛta, the nectar, that is a true sweetness. This is the true sweetness, not the other. Sweetness. It is sweet. What you wish for, you should take. Not the lemons and oranges and such. But that Khaṭāī. That bitter Khaṭāī. That will separate your desires. Like milk that has gone bad. If the sweet you eat is immortal, it should be like that. They become immortal. They become that which is. That is sweetness. Pratyak viśeṣaṁ bhogān se. All the Indian world, all the objects that awaken our longing, in these there will never be fulfillment. Trpti means sant, which is sant, for eternity. Our feelings, our desires, every day there is more, every day they return again, every day they come back again. Why? Because we have not yet digested this teaching. But on the contrary, day by day, day by day, longing rises high in the mind. Day by day, longings increase, desires multiply. And something is not right. When a device doesn’t work, an apparatus, then we say, something is wrong. Everyone tries and tries to fix it, but it doesn't work. Something like that. And that is how it is. There is something not right within us, that every day, every single day, all these cravings, hatred, envy, jealousy, greed, this and that, rise up, again and again. The waves rise high and we go under. The water is up to here, right? Now it has to rise a little, half a millimeter or a centimeter, and then we breathe, we are ertrinken, or ertrinken, so we are sinking down, and the waves are going high. It should be the opposite, now the waves go down, and we go up. Achalarāmjī says, manuṣya tan pāye viṣaya chāhata, you have received a human body, and now you want the senses. If you abandon Amṛta, you bow to poison, or you forsake Amṛta and consume poison. Regarding amṛta, it is said that what you give is the wish; the wish is the poison, amṛta is the nectar. Nectar will make you immortal and poison will kill you. O men, now you have a human body, a human intellect, a human mind, and yet you still drink poison. Hari Oṁ Tat Sat. What will your state be, Śveta? Where, how, what? Then you can no longer put on your masks. Child, you must go through. He says, then you will lose yourself in many, many other lives, even like reptiles, mosquitoes. Who knows where the soul will wander into. You know, the soul is not that big, you know. Whether the bodies are small or large, the breath is always the same. Light is light. Like a spark. A tiny, small spark can become a great fire, and this great flame can be extinguished, and it is already out. Peppi, do you understand? Don’t you grasp this? Yes, of course. You receive much treasure from the Ākāśa. This is a salvation for him. So, he asks, until now, he says, what is this Khaṭāī, this acid that curdles the milk, and that is the Vairāgya. Without Vairāgya, you cannot. When Vairāgya is present, then Viṣaya Vaśanā comes to an end, Hari Oṁ. But Mahāprabhujī said, Vairāgya koniho vēre, vīnāśata saṁ. Dispassion has no other enemy; it destroys all attachments. Without detachment, one cannot attain the realm of Hari. Detachment is not something else; it is inseparable from the self. Mahāprabhujī said, Vairāgya, you cannot attain Vairāgya without Satsaṅga. Without Satsaṅga, you cannot receive the color of the Lord. You cannot attain the color of God. You cannot attain that color. Gopī said to Kṛṣṇa, Kṛṣṇa, color my cloth. Not red, not pink, not purple, but color me in your color, so that even I, through many, many lives, become the washer who is washing, no? The laundryman. He may wash this one and that one, many, many lives, but he cannot remove this color. That color I wish to embody. And that color is love, devotion. That your devotion is beyond seeking. That color, Krishna’s color, means love for Krishna, devotion to Krishna. So, it is said, tīvra vairāgya khaṭāī se, Fate is completely from the visions, then in your heart all this viṣaya vāsanā is awake. Dhan, we milk the charaṇān, so this viṣayā vāsanā is charaṇān. Kāṅsī cracked, where did the jankar go, where did the milk spill, the lamp went out, the people have left, just as a vase with a crack no longer produces sound. And so Vairāgya, Vairāgya-Khātāī, can overcome all this despair and suffering. Pain removes all Vairāgya. And Ādi Guru Śaṅkarācārya says, that Tīvra Vairāgya is that which makes all kinds of pleasures from earth to heaven become like dust to you. Then there is Tīvra Vairāgya, otherwise we remain trapped or stuck, like a fly on honey. A fly liked to eat honey, and she would fly and sit on the honey and enjoy it, but it was very amusing, you know. The legs were going deep inside, and then she extended one leg outward and wanted to cleanse her wings. And the wings became sticky again, they jumped here, they stuck. She took the next leg and tried to clean this side; the wings were also stuck. Now she is enjoying the honey, but she can't fly away from it, and what will happen? This honey will be the cause of death. The foolish fly—she could have just calmly sat on the side, eaten, and then flown away. They should have gotten a clever master like you—that is because this fly didn’t have a clever master like this. All are sitting here, so clever masters are sitting here. They are very wise. Clever means wise. And those who are wise can offer guidance, you know. And one who is not wise cannot give advice. Otherwise, it will be something. Mithāī jñāna amṛta se. And he said, what is mithāī? Mithāī is jñāna amṛta. So this jñānānanda, you know, that you are in the book. Amṛta, they are sitting one, two, three amṛta. Jñāna amṛta. Sweet. This sweet is Jñānāmṛta, the nectar of wise words. This is nectar. From the sweet nectar of knowledge, one does not die; the mind does not perish, one becomes immortal. Achala Rāma jñāna gījā mīṭhī. Achalarāmjī said, this wisdom is so sweet, the wisdom is so sweet. There is nothing else but a tonic as powerful as the tonic of knowledge.