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Auspiciousness, prosperity, health, wealth, and the destruction of enemies—salutations to Deepyoti. Deepyoti is the supreme light of Para Brahma, the light that enchants all, the light that arises in all, the evening light, the light of all truth. Om Śāntiḥ Śāntiḥ... Śrī Dīp Nārāyaṇa Bhagavān kī. To Śrī Deveśvara Mahādeva, the Emperor of Dharma, Satguru Svāmī Mādhvānandjī Bhagavān of the Eternal and True Dharma. Welcome. It is a beautiful evening, a beautiful day, a beautiful constellation, a beautiful time. This is called Christmas-Parv, Dīvālī-Parv, Guru Pūrṇimā-Parv, and Christmas-Parv. Christmas means the arrival of the great soul, namely Jesus. The day before yesterday, we spoke about three differences between birth, saints, and incarnations. Birth. All living beings are born. But the Ātman is immortal. The Ātman is never born and will never die. Eternal, indestructible, divine is the Ātman. And the soul, so to speak the Self, is what makes us as individuals. The soul is born and the soul will again leave our body. That means the soul will also not die. The body is born and will die, but not in the way we understand death. No, the body does not die either. It simply ceases its functions. Every element reunites with its original source, its origin. Namely space within space, fire within fire, wind within air, earth within earth. That means the elements will not die either. Then what dies? So the word death is only an appearance. It is only a fantasy. There is no death, only a transformation. A transition. Banāso ṭo bikregā. What has been created will be destroyed. He who is born will surely depart again. Nothing is dead. And whoever has manifested will return again, dematerialized. And the soul? The soul is an identity card, your identity card of your existence in this universe. As long as your karma exists, your actions exist, your consciousness, your emotions or feelings, your attention, your mind, and so forth form an energy, and within this energy is your identity, your presence. When the negative karma, namely what we call sin, dissolves, then all the elements reunite and return to the source. It opens a gate before us, and this gate is called self-realization, God-realization, or liberation. Ātma-Jñāna, Ātma-Śākṣātkāra, Bhagavad-Darśana or Oneness with Brahman. And so, still in our everyday language, we say birth and death. All living beings are born. This planet is called Mṛtyuloka-Karma-Bhūmi. Mṛtyu-Loka means for us the striving world, the mortal world. Karma-Bhūmi means the place where we build up our karmas or get rid of karmas. Creation, the creation on this planet, is a cosmic mystery. And it is very difficult, even for people, to understand that. Cause, state, and effect. The past, present, and future. All who are born will return again. All who have incarnated will return again. The second, born as a human, has undertaken many spiritual practices, has upheld all spiritual and ethical principles, Ahiṃsā Non-Violence has been practiced, love towards all living beings, surrender and understanding for all, to lead a life of pure thoughts, positive thoughts, and a clear conscience. Become Guru-Mukhī, not Mana-Mukhī. Manamukhī means acting with one's own will without a master. Gurumukhī means those who have initiation and follow the teaching of the master and mantra. Such persons realize or attain the highest consciousness, divine consciousness. What we say, Siddhas, the Enlightened. And they are also called saints, called divine, because they have realized God. For example, Buddha was born like an ordinary person, and through his spiritual practices and efforts, Siddhārtha became Buddha. Buddha means Enlightened One. And the third is called incarnation. All three have the same process. All three have the same body made of the five elements. All live in the same world. All have the same body composed of the five elements. Feelings, mind, hunger, all principles are the same. But still, there is incarnation. Why? There is a little story, an example. There are five people who have committed a grave mistake, done wrong, and have been sent to prison. Opposite a house, people looked in through the window; today, five people are in prison. The next day, two people come and have brought food. But there are seven people now in the same prison. People look through the window and say, oh, today there are seven people in prison, in the same room. But the cause is different. They do not know how to look through the window. Five are there because they are guilty. And the other two have come voluntarily to work there and have brought them food. Who is born, is born according to a karma, Sikṣāl. But those who have incarnated have come into this world voluntarily. But those who have come into this world must live according to these rules. These principles belong to all living beings on this planet, namely natural life, living in harmony with nature and according to nature. An incarnation cannot say, I do not need all of this. Then, go back. And so, all those who have incarnated, they have come voluntarily. And they have brought these spiritual powers, or might, or miracles, or energy, whatever one wants to call it. We too have brought all powers with us, but within us all powers are asleep. Dormant. Hidden powers within humans. Within humans, we have many, many hidden powers. We have all the powers, just like God Himself, but sealed with an unnumbered lock. 108 numbers. If you open 108 numbers, perhaps you awaken your senses, this power. So, lifelong we try to turn this number, but nothing comes. But keep on moving, keep on moving. And try and try, one day, eines Tages, suddenly it clicks and everything opens up. So within us and also in other living beings, many forces are present, but they are not active. And with the Divine, they are active. Fire in this wood gives fire. Here in this matter, in this piece of iron, there is fire. Everywhere, in every object, there is fire. And here this lamp, an oil lamp is burning, this flame is also a fire. The flame is incarnation. This is the Chetan Agni. The awakened fire. And here is the running fire. If you bring this piece of iron next to a disc that spins very fast, and bring it closer, sparks will fly forward. So we are this sleeping fire power. And holy incarnation, divine incarnation is this living flame. That is the difference. They come from their own desire to help us and then they return again. They have no attachment here in this world and they do not want to bind any relationship. And through this, they also suffer nothing. But the other living beings and all of us are dependent. We have relationships, and when these relationships fall apart, we suffer. Moha means ignorance and, more precisely, attachment. Mohakā Bandhana, we are all bound, shackled by our Moha—attachment. A Svāmī Brahmānanda sings in his bhajan, a beautiful bhajan, Aisī karī Gurudeva dayā, merā mohakā bandhana ṭoḍ diyā... The bond of moha was broken, my restless mind was transformed.... By doing this, Gurudeva's compassion broke the bond of my delusion.... Dīp Nārāyaṇa Bhagavān is. Thus, Gurudev's compassion. Thus has my Gurudev bestowed His grace upon me, He broke the bond of my attachment, these difficult obstacles, all my bonds of moha, attachment. Due to the bonds of moha, the jīva comes and goes. Give your attachment, this soul goes and comes back again. This cycle, Chaurāsī kā Cakra, therefore, no matter which sacred spiritual incarnation it is, does not bind itself to specific things or particular persons. There are four who all live for everyone. The server, a lake, lives for all. A lake does not live for just one person or only for fish, but for all living beings. Anyone can go there, drink the water, take the water, bathe, whatever one wishes. So, everyone. A lake or a river flows for all. An ocean is for everyone. Śarvar, Tarvar. Tarvar means a tree. A tree does not live for just one person. Or for the person who planted the seeds, watered them, nurtured, and took care. No. A tree has no attachment to the person who constantly waters it, nor any enmity towards someone else who comes and cuts it down. We throw stones at the tree, and the tree returns a good fruit. Apple tree, cherry tree, walnut tree, mango tree—the fruits are a little high up. We take a stone or a wooden stick and throw it. We do not think that the tree is harmed. We are greedy, we want to have this fruit, even though the branch breaks. It doesn't matter. That is how selfish we are. We throw a stone, and the tree does not throw the stone back. It gives us something. According to what Jesus said, offer your other cheek. If someone slaps you, then so be it. Here, so many people are sitting who believe that Jesus taught Christianity. Have you ever turned the other cheek? Have you ever forgiven someone who hasn't changed? Then, you are Christians in name only, you are Christians, but you are not true Christians. If you do 100% of what Jesus said, you will already be enlightened. But at least something, you are enlightened. That is how it is, at least something. Be like a tree. What a wonderful story. Even the tiniest little mosquitoes and ants, all living from and within this tree. And a saint, he preaches, his wisdom is for everyone, not just for his children or his closest friends, but for all. He incarnates for all, he is there for all, and he preaches for all; his wisdom is for all. The sun is a light, and the warmth is for the entire earth. All those who live on Earth enjoy this. And if anyone believes that Mahāprabhujī has listened only to me, that is your mistake. He was a holy Nimm-Korolī-Bābā, and he said, I am like a wind, no one can hold me. I am like the sky; no one can possess me. And I am like this water, living in every heart. I belong to no one, yet I am in every heart. And so Gurudev, the Saint or God, is for everyone. And that is the fourth, the rain. When it begins to rain, rain makes no distinction. The rain says nothing. There is one—it must find its place; I will not fall here. Only on the flowers and on the most beautiful car roof. No matter what, if it rains, it will rain evenly. In all four directions, O Śarvar, I did not say, O Tarvar, O Bhaum, O peaceful people, O Thailigin, peaceful, In the fourth verse, for the sake of spirituality and for the sake of all and for the sake of God, for the sake of spirituality, all these fears have manifested here on these paths, moha. And therefore, in some religions it is said, do not marry. If you are a priest, a monk, then you should not marry. Why? When you marry, you are once again bound to your family. And then first your children in your family, and then others. And so it was that you belong to all. And you belong to no one. And that was Moha. And yet, if you have Moa, even if you go there and feel this and that, then you have still achieved nothing. You may help, you are allowed to help, but you must not bind anything. That is it. No attachment. And the main cause, the primary reason for our suffering is our attachment. And what one cannot do for attachment. Everything. Attachment means not only to a person or family, but also to material things. You know, some people, how attached they are to their car now? There are men who love their car more than their wife. And there are women who love their dogs more than their husbands. Of course. Is that really obvious? Some people love houses, gardens, and properties. And that is the attachment to this material world. A saint, a Ṛṣi, who meditates and has realized his self-realization. He was enlightened. He sees everything. He is above all things. Above all. And he had a beautiful little hut. This little hut was in the forest. And beside it flowed a small stream and beautiful nature. At that time, there was absolutely no question of environmental awareness. At that time, there was absolutely no question about, how shall I say, biological matters. It was completely logical, everything was biological. That is it. But now it is not logical. A hunter came to a hunt, and there was a beautiful deer, a mother deer. She was pregnant, and as the hunter drew his bow and arrow, the doe quickly ran and jumped over this gap. She ran so fast. But after 10 meters or 20 meters, she reached the hut of the saint. And there, she lost her baby. And she kept running. Now, the Ṛṣi is sitting there and he sees a young Bambi, beautiful. He takes her, and the other one stands there, Mother. But she does not dare to come any closer. People have such a negative aura. A bird dares to sit on the head or body of a lion or tiger. Or onto a wild elephant. But never does a bird dare to sit on a person, on their head or shoulder. Why? Because a human is such a Hiṃsak-Prāṇik. The person has so much radiance, Hiṃsā, no ahiṃsā. It is difficult to develop this energy and quality, just as one hears from the holy Francis of Assisi or Devapurījī or many others. There is a Svāmījī who holds Satsaṅg in his Āśrama once, and a wild deer comes, sits in front of him, and where approximately 500-600 people are sitting, just like we are here, he gives a Satsaṅg, the deer is sitting there, and after the Satsaṅg, it stands up and walks away. Just as the Ṛṣi Patañjali spoke about the principles of Ahiṃsā, there were cows, tigers or lions, goats, peacocks, all together are placed in one spot. Without fear, that is it. If someone gives us a snake in our hand, he says, he will not bite and so on. Okay, we keep to our heartbeat. The pulse is 150 when measured back then. Why? Because of fear. Perhaps he will bite us. Fear of dying, of pain. Fear arises from moha. And there were a goat, a tiger, and a cow. Three living beings sitting side by side. That is something. That is the radiance for him. And that is how the masters are. We are nothing at all. We live only by the names of these saints. It is not easy to become holy. We are simply holy. We are not holy. Yes, the mother deer stands 100 meters away, trembling, her whole body shaking, nursing her baby, and the Ṛṣi takes the baby and cares for it, cleans it, and so on. And he cared for and loved this little deer baby so deeply. That was everything to him. Like his own child. And what happens? He has developed an attachment. Though even he was the self-realized one. One day I tore, his body gives up, dies. And his feelings are rubbed into his fawn baby, who were there. So now these feelings, these attachments to a deer, she has returned from astral planes and entered into the womb of this deer as a baby. Now he is in an animal womb and awakens inwardly, saying, "Oh, where am I? I should be somewhere in Brahmaloka, but I am in the beautiful mother's loka." Now this loka I should repeat, that I come out of this loka, born as a deer. Ṛṣi opens his eyes, sees his hut, garden, and says Rām, Rām,... Rām. Oh Lord, why? I have attained everything, realized everything, and must I return? Not only am I coming back, but I also have four feeders. I have four legs. And a little tail. Without also, beautiful face, long. Returns to meditation, has relinquished his body, and gone back into Mokṣa. So attachment is the root of all suffering. Love and attachment are two. Attachment and love are two. Where there is love, there is freedom. And where there is attachment, there is no freedom. Where there is love, there is freedom, naturalness, happiness, and tolerance. And where there is attachment, jealousy, hatred, greed, anger, and revenge. Attachment has friends: jealousy, hatred, greed, and anger. They are best friends of attachment. And all of these—hatred, greed, anger—will destroy us, Fima. And where there is love, there is Tyāga, renunciation. Tapasyā, Jñāna, Bhakti, and Vairāgya. Virāgya is detachment. And it is the path to liberation. And so, we are all in attachment. And because of that, no one will think about us. Do you remember your tenth ancestor, your grandfather or great-grandfather? No one knows. We know about our grandfather and then about his grandfather. We do not know where his grandfather was from. We need to search for documents. How many brothers, sisters, and relatives did Jesus have? We do not know. We do not even know the names of his children. But we know who Jesus was. Who Kṛṣṇa was, He certainly had his children and relatives as well, but we no longer know about them. And so, we are just as they come and go. Every year it snows, melts, and flows. That is all Hari Om. But those who have attained something, the saints, they are immortal. And we remember them. And if we only think of the saints, we receive that power. And so, all holy days begin with a sacred encounter or incarnation. And thus born, incarnation and manifestation. These are three: birth, incarnation, and manifestation. Incarnation is a spiritual word. But manifestation simply came, appeared, and then departed. This is quite different. So, Mohakabandhana, we have the attachment. That is our problem. So, tomorrow we will continue. What a sacred encounter, what it has done, and how it affects us. It is somewhat like the constellation. How the constellation affects us. I will continue with that tomorrow, okay? Today I have given everything I brought with me; now my pockets are empty. Subtitles of ZDF, 2020.