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We are happy to be here in our ashram, Strelki. Kumbha means a pot—the pot that was brought by God Dhanvantari in the time of the Satya Yuga. God Dhanvantari, an incarnation of Vishnu, appeared with fourteen jewels at that time. Jewels here means not only precious stones. One of these was the nectar. When he brought the nectar, it was a big, full pot dedicated to symbolizing the nectar within vegetation. Āyurveda, of course, took this symbol. When there is a good thing, everyone wants to have it, so there was a war between the Devas and the Rakṣasas. Everyone wanted that nectar to become immortal. They escaped with the pot full of nectar, and on four places, one drop of the nectar fell down. That drop is immortality. It was a very particular constellation. If you bathe during that constellation, the nectar still has an effect on you—meaning it cleans your karmas and blesses you with immortality. Lucky are those who could go. So many of our bhaktas were there, and we had a beautiful time. The rest you will see in the film. I took a dip in the river. It was three times, this special bath during the special constellation. Our akhāḍā had the first opportunity to bathe in the brahma mūhurta. I turned to every four directions of the earth and took a deep dip in the saṅgam. It is called Prayāg. Prayāg means coming together: Gaṅgā, Yamunā, and Sarasvatī. That means the Kumbha is all filled in that one place. So, in every direction of the earth, I took a dip for you all, Bhaktas. I said to Mahāprabhujī: the fruits of this dip in the Gaṅgā, Yamunā, Sarasvatī—they should go to Mahāprabhujī's bhaktas to fulfill all their wishes, bless them with good health, spiritual development, and self-realization. Also, I took a deep dive for a few people personally, those who are very ill. You could see in the videos on television and media. It was cool—about four degrees, three degrees. It was morning, dawn, rising with the dawn. The wind was also coming. So, in the cold river, you come out at three or four degrees, and the wind blows on you. Still, the bhaktas don't have enough; everyone is putting water on you. Their master knows what it means to be a master, and that is called the royal bath. He was going in a beautiful chariot, and when he arrived at the bank of the river, our akhāḍā managers said, "Please come, go to the cold water, offer yourself." But that time is so much happiness, so much spiritual energy. Millions of people—this time was 70 million—and if from the 70 million, 90% are spiritual people, if not 100%, then there must be some spiritual energy. Then comes the inner energy. So you take a dip in the river, and then you don't feel cold. You come out of the water; a nice, cool wind is touching your skin. People perform the abhiṣeka. The inner strength comes out. Kuṇḍalinī awakens. It is like vairāgya, tyāga, tapasyā—all three together are united: Gaṅgā, Yamunā, Sarasvatī. Yamunā is bhakti, Gaṅgā is intellect, and Sarasvatī is knowledge. All these three merge into oneness. Before we went to the bath, everyone had a free choice to go or not. We had to walk about two kilometers very slowly. It was like a procession with music and many, many things, and millions. Tens of people were standing sideways wishing you good things. Oh, it was something. Once I did the dawn, and all people were standing there without shoes—many we don't even know—but they want to see all these Mahāmaṇḍaleśvaras who will have the first privilege to take the bath. And, of course, every one of our bhaktas came. Then they had a free choice whether they would take a deep dip or not. We had only 15 minutes in all, because then other akhāḍās are waiting, and millions of people are waiting. Everyone took the dip, except a few who were ill or had a cold. Can you imagine? Gaṅgā, Yamunā, and Sarasvatī streaming together on one side—Gaṅgā uniting, on the other side Yamunā, and from below the vibration of Sarasvatī. In that particular constellation, you are in the same spot, in the same water, with your master. Then you can feel the current energy and many, many other masters. That is something indescribable. It is a rare opportunity. These things one must experience. Next year, the next Kumbh Melā will be in Haridwar, and you are welcome. In six years, we will be again in Prayāgrāj, Ilāhābād. That will be a very unique experience—if we are alive, who knows? This year, when we had the last dinner together—all Mahāmaṇḍaleśvaras and all 6,000 sādhus from our Akhāḍā—then one of the Mahāmaṇḍaleśvaras said, "Please enjoy. Who knows if at the next Kumbh Melā we will be together?" So who knows what will happen? Long ago—long ago means about 33 years—there is a beautiful story. You see, the human is not easy to be content, to be satisfied. When you find the nectar, you taste the nectar, but you think there must be somewhere more different and beautiful. And sometimes, where there is positive energy, there is negative energy. Negative energy always tries to speak very sweetly. What you call in European language, in European village talk: you put the corn to catch the chicken. So there are some people who play themselves as a Siddha. "Oh, I know everything. I can see your aura. Oh, my God, in your heart there is a suffering." In whose heart is there not suffering? Raise your hand—who never had any problems which touch your heart? So, playing siddha, but confusing other people who have very pure hearts and beliefs. One day, me and Holy Gurujī were standing at a railway bus stand station—the bus stand in Mumbai—and there was a very big signboard written: "If you want to know your future, then please come in. The person who can see everything." So Holy Gurujī told me, "Let's go in." There were many people sitting, 10, 15, 20 on the waiting list. Gurujī went in, and Gurujī said there too. So someone informed the person inside—who can see the future, you know, how do you call it? Prophesying? No, what in English? Fortune, fortune teller, or something. Okay, well, they said there is some extraordinary personality that came in because, you know, Gurujī had a very big aura. Gurujī was a personality, so that man came, made a praṇām to Gurujī, and said, "Please come in. What can I do for you?" Gurujī said, "I have no wish, thank you. I only came because you wrote there 'the future teller.'" And this man was sitting there sweating. Gurujī said, "I have to go to that particular place. It is in Mumbai, which is about 45 minutes traveling by city bus, and I have no money in my pocket. So tell me, when will the money come into my pocket?" This man stood up, took 500 rupees, and put it in Gurujī's pocket. "I need your blessing. Please forgive me. This is my bread earning." Gurujī said, "Be careful, be careful. To tell someone's future can put you in trouble." And then Gurujī said one poem from Tulasīdāsa: "There is no austerity more than truth." To follow the truth is the biggest austerity, tapasyā. Satya barabar tap nahi, jhoot barabar pāp—and no greater sin than to lie. If you tell someone that you have a siddhi, and you tell them, "You have a blue aura, and that one has a yellow aura, and that one has a dark aura—that's your mantra, you should practice," you said you have a siddhi. Are you sure, or are you not mentally disordered? Or are you just making people stupid? Then it is a lie. Therefore, Patañjali said in his beautiful Patañjali Yoga Sūtra, in the Samādhi Pāda, he said something: Te samādhau upasargā vyutthāne siddhayaḥ. They, those who are searching and trying to achieve Samādhi, at that time, in the state of observation, the big obstacles appear on the path of the sādhaka, the practitioner. In the waking state, when you are conscious, siddhayaḥ—the attainment of the mentioned siddhis—the siddhi comes, and this kind of siddhi becomes a bandage. This bandage will cause you a big obstacle on disintegration, which you are using, the words that will be very painful to you. So the question is this: do you want to get mokṣa or not? Do you want to achieve your spirituality or not? Then do not begin to play. Many yoga people read little books, and then they call, "I am self-realized." But you cannot be self-realized. Once, one man again announced that he knows the past and future, somewhere near New Delhi. And Holy Gurujī told me, "Let's go there." I was a 12-13 year old boy, traveling with Gurujī. Sometimes it was nice, sometimes it was not so nice. With the Master, you know, always beautiful, suffering too. And we went there. Gurujī asked him only one question because he asked, "Oh Swāmījī, how are you? And you are here? And what can I do for you?" Gurujī asked only one question first: "Holy truth, do you know now where Mahāprabhujī incarnated?" This man stood up and held both feet of Mahāhalī Gurujī and said, "Forgive my ignorance. I don't know." So Gurujī said, "Why do you make people stupid?" The third event happened here in Czechoslovakia. In 1975, when Gurujī came and we traveled from Ostrov, Olomouc, somewhere far away from Prague, near, near Budhya Vichay or somewhere, the Libuška pillar over the Lalita. She said there is someone, a healer, and he can see everything, and Gurujī had a pain in his knee. So Gurujī told me, "Let's go there." So we went there. Lālita and Yītkā from Kutnā Hora—so you see, the story is not a story, it's a truth. It's not a lie, you know. Lālita is sitting there, and Gurujī asked him the same question, and he was struggling—to swim through it means someone who can't swim. He did not know what to answer Gurujī, and he made something with his knee. The result was zero. And then Gurujī was sitting in the other room, and he came to me because I had something with my sinus. He made his hand to heal my hair while standing. As soon as he brought his hand towards my face, he fainted. Yes, it's true. The Libuška is sitting there; she can tell. After that he said, "You have so strong energy, I can't come through." I said, "Thank you." Then we came back to Prague. It was more than 15 hours traveling with the old Škoda and Trabant, and Gurujī said it was very tiresome. So, many, many people, those who can see the future and everything, have a siddhi. Then, put your mobile somewhere in the room and tell this person, "Please, can you tell now where is that mobile?" It's different, no? That's it. Therefore, for the people, for your spiritual development, it is not good to play with such things. Four years ago, one lady—but one, a few ladies, especially in Croatia—they said, "Oh, Swāmījī is speaking in me. You must do this. It is a Guru Vākya. You must do it now. Swāmījī came in the dream and he told me this. And now he's speaking in me. I must tell you that you should do this and this." And of course they are doing, and then they told me something stupid happened and said, "But Swāmījī, but you spoke in her." I said, "You mean by telephone?" "No, no, in her." I said, "Why should I speak in her? I could speak outside of her. I'm still alive." So many, many clear-hearted people, knife—why do you say knife? Say a knife, who's holding? They fell into these troubles. So please don't play for your ego and for your benefit. This is not good for practitioners of spirituality. And yoga now—there are some people who think there's a magic power and they can influence you. No, no one can influence you. Why don't they influence some big president, like Bush, Putin, the Czech president, the Indian president, the Chinese president, or the prime minister of Slovakia? To influence them not to bring the war—that would be the best magic power. If they can influence you and your brain, they can influence all these big, uh, position people in the world. And you should know that people, those who have power, big positions in the world, in reality, they don't want war. They don't want war, and they don't want killing, but there are many other forces that they have to do it. Something—don't blame the president of America that he brings the wars or the prime minister of England, or anyone. In reality, they don't want a war, but the circumstance is like this. The manipulation is like that. So, if someone has a magic power, I request you to utilize your magic power in those conflict areas where the wars are there, and where the people are starving. Use their magic power to give the hungry people food and bring peace. And if you are a person who can see the future, then please tell them what is their future, not to fight. Therefore, don't be unhappy or afraid about magic. Recently, one person telephoned and said, "There's one man who's a magic man, and he wants to destroy me. I'm ill. When I go to the doctor, through his magic influence, my doctor... when I go shopping, he's influencing by magic my shopping and so on." And in reality, he was her best husband or lover or friend, whatever you call it, and he left her. And now she doesn't find anything, and she thinks he's a bad man. When he came to her, when he loved her, he was the best man in the world, and now he is one of the worst men in the world. So don't be afraid about magic, no ghost, no ghost. People were afraid to go to the graveyard. Now go midnight walking on the graveyard; you will not see even one ghost. Why should a ghost come there? They are already gone somewhere. Either we believe that when we make the last saṃskāras—that's called the funeral—and the paṇḍitas or the brāhmaṇas or the priest make the ceremony and say, "This soul is gone to heaven." So now, who is the ghost there? So either you believe the soul has gone to heaven or is still sitting in the graveyard. Why should he sit in the graveyard? He can come into his house again, where you are living. Your ancestors are living there too, so there is no ghost like this. These are playing to create fears in people, like a film. When you see Dracula, how it is created, so fear. There is no treatment for the fear, and there's no treatment for the doubts. No remedy, no remedy, remedy for doubt, and fear, and greediness. So, people who are saying to you, "I know everything, I see your future, I see your aura. Oh, your Maṇipūra Chakra is imbalanced. Oh, your Svādhiṣṭhāna Chakra doesn't function anymore. Oh, your Anāhata Chakra is completely damaged. Your Ājñā Chakra is completely like a fog. You have no good memory." Now, who has good memory? Everyone has bad memory nowadays. When somebody tells a telephone number: Prashim, Pomali, Sri, Piyat, Sedum, Prashim, Sedum, Anu, yeah. So this kind of saying is not good karma, not good karma. And therefore, you should ask the person to give some task. I sit here in the other room; Parvatī is writing on the blackboard number 5, and now you should, while sitting here, she is writing number 5. Then I can believe, like Mahāprabhujī, when anyone came, he told what his problem was—like the story about the chicken or that one, Mr. Bhatnagar, who wrote 40 questions in his pocket, and at his arrival, Mahāprabhujī said, "You have 40 questions, you will get 40 answers for each question." There we can believe, yes. But just to say like this—don't fail in such things. Therefore, it is a threatening. So there is no remedy, no remedy for the fear and doubts. And when you are so sensitive, and once I see your future—of course, you were so many times disappointed. Who is not disappointed? And they put—in India, we say they put honey on your elbows to lick the honey from your elbow. If someone puts honey on your elbows, you can never lick your honey from here. Please try to lick your elbow. Everybody, try. That's it. So, you can never lick your elbow. That means you will never achieve anything with such people. So in India we say, when someone is prophesying like this, then Gurujī will say, "Don't put honey on their elbows," and the person will lose their spirituality, will lose all abilities. The future will be dark. So if you have siddhi, don't use it and don't tell someone. If you will tell someone, you will have no more peace, and your spiritual development now will be decreasing. And for the worldly life, money and partner are the māyā. For the worldly life, your wife is the biggest māyā for you, or your husband and money. These two things, when they come into your hand, you forget God. But then you will one day cry, "Oh God, what happened?" And for a yogī, for a spiritual experience, this kind of siddhi is māyā. And the siddhi is like a fire, and you are the paper or a dry grass. You fall into the fire, and now this fire will burn you and turn you into ashes. Therefore, be careful. Don't be the slave of your siddhi when you utilize it. Use your siddhi; you are a slave. But if the siddhi functions itself without your attention to utilize it, then it's okay. That's it. So, like Mahāprabhujī, Devapurījī, they didn't tell people that I have this siddhi, but it happened through their presence. When you have good energy and kindness, good behavior, and you come somewhere, you behave nicely—"Good evening, dear friends, how are you?"—you bring a good atmosphere. Being there, good energy is coming. So many people in yoga try to become Siddhas, and these Siddhas are like bubbles on the water. How long will it last? Not long. Many systems came, and many systems disappeared. But you see now, still, through the blessing of Mahāprabhujī, Devpurījī, and Gurujī, our yoga and life, lasting 36 years, is improving, helping people and growing. And the main thing is spiritual practices. If you have health problems, if you go to a doctor, they will explain it much better than me. But we are not only here for the health, but we need to have something different that no one can give us. You have to produce it yourself through or under our spiritual lineage, Mahāprabhujī's blessing. Therefore, he said, "Oh Gurudev, I don't wish any siddhi, neither the kingdom of heaven nor the kingdom of the entire globe, no money, and I do not wish anything, only the holy dust of your lotus feet." It means bhakti, your devotion, my lord. And this devotion should never get lost. It should not be coming and going. That's it. And therefore, if someone begins to tell you the healing powers and that one can see your aura, your future—"this mantra is not good for you, practice other mantra; this mālā is not good for you, you must have other material," and so on—this is, in my opinion, not good. So you have everything; remain where you are. Don't try to jump up if you know me. Now, so many years, I never told you that I have siddhi, I see your future, I see this. Oh God, then till today, the whole Czechoslovakia will be the followers, but where will I lead them? Nowhere, if I do this. Therefore, there is no austerity greater than truth, and no sin greater than a lie. Therefore, your abilities and your inner treasure should not be opened in that way, because they will get lost. First, become realized. There was one man, and he was very unhappy, very unhappy. So he went to Confucius and said, "What happened to you, dear brother?" "You see, nobody respects me, and nobody knows me." Confucius said, "Don't be unhappy. Still, you are not that personality that people should know you, and when you will be so far, without your knowing, people will know you." So, in 1975, '75, '76, the story—it was in Austria, and there came some group together, a group of 40 people, 45, and began to practice with me and ask me. They all want to have mantra. It was in the Lynx Village, and they want to have kriyā, and we made a fire ceremony in the forest, kriyā initiation, and many things. Then one person came, was very jealous, and wanted to take the whole group away. So the person came and told them, "There is someone who is very wise and has many siddhis." So, next seminar, out of 45, there were only five people. Okay? Then I was in Philadelphia. There was also a big group, and from the same group, people came again and again and took the old people away. Well, I was a young blood, you know, but not aggressive, and I was a little bit sad. You know, this is a story from my biography. And in the night, I was meditating. I was thinking, I think I am not that far a teacher or a master that I can convince the people. It's my weakness. And Mahāprabhujī, if you give me this life mission to help the people, then you should bless me. Sikhanedar Gase—I lived 12 years there in a small room. Morning, getting up, cleaning the ashram, cooking, shopping. And then Matajī came, the Kātharina. We were doing together. So I was sitting, but at that time, Katharina was still not there. I knew her, but she was not coming, living with me. And I was doing my mālā. Every night from 1 o'clock till 3 o'clock, I was doing my mālā. And then I slept a little bit, also before I slept. And I was, because these two, three groups were destroyed. And Mahāprabhujī appeared in my meditation. I was deep in meditation. I was doing anuṣṭhān. And this anuṣṭhāna, which we are doing, kriyā anuṣṭhāna—if we will do it really one hundred percent, there is still sixty percent more kriyās inside. And it means twenty-four hours going on in the same place. You should sleep and meditate, no watch, no newspaper, no telephone, no television. And so I had this about ten days anuṣṭhāna. Of course, the body becomes tired, and you do the mantra, then you are like this, and Mahāprabhujī appears. And Mahāprabhujī blessed me and said, "What do you wish?" Many times, Mahāprabhujī blessed me in certain circumstances. So I said, "Mahāprabhujī, you see, I am a little sad, unhappy, because these people come and then they don't stay, and they go away." And Mahāprabhujī said, "I will ask you one question." And I was saying, he said, "My God, instead of giving me an answer, he's asking a question." Mahāprabhujī said, "In the desert, the dry desert, there are very few trees. And there's a huge, big, beautiful banyan tree. And what do you see in the evening, at sunset time, on this tree?" I see that hundreds of birds are coming and sitting on this tree, and they are singing. And morning, sunrise, what do you see there? I say, oh, the birds wake up, and they sing, and they all fly away. So Mahāprabhujī asks, "When birds come and sit on the tree, is this tree overjoyed? And when the birds fly away, does that tree cry?" No. So he said, "Then be that banyan tree." Be that tree which welcomes everyone, is never overwhelmed, and never sad. And so is that. On the day when you will give up your expectations, then your wishes will be fulfilled. Otherwise, every expectation leads to disappointment. Without begging, you get diamonds, and when you beg, you don't get even a piece of bread. Therefore, just be there. Let it be. So, where is the necessity that you have to lie? And so I said to Mā Prabhujī, thank you. Then I was thinking, if I will write one day my biography, I will give the name, "A Sprout of Rajasthan," meaning that big banyan tree which covers the globe. But someone told me, no, no, Swāmījī, not this name, I said. Why did they say? Because they said the sprout of the Soviet Union, the Lenin, or the communism. There's one book, there's no somebody. This book, socialism, there is proud of this, you know. There is some book, you know, maybe some of you know. Anyhow, so what I want to tell you is, our wish is only one: self-realization. God realization means the end of all suffering. And through our guru bhakti, we do our health problem programs, and we are happy to be together. So concentrate day by day. Your spirituality is growing. In this worldly, material life, no joy is so the joy of the joy is less joy than the sorrow of that joy. The joy of the joy is little joy, but the sorrow of the joy.