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After a long time, we have a Satsang here again in our Vienna Ashram. I am pleased to hold Satsang again in this beautiful Ashram. This is the first Satsang this year; the last was the Christmas Satsang on December 22nd. Time passes so quickly. But in thought, we are always together. It is said: where there is love, there is no distance and no separation. Where there is no love, even the neighboring house is too far away and offers no connection or unity. It is the things in life that separate us, and it is the things or events that bring us together. Separation is unpleasant, but what is greater or more beautiful is the knowing that we will be together again. In this material world, our consciousness is more connected to or attentive to this planet. On this planet, we have our transient abode or dwelling in this body. This body is a part of this Earth, made of the very elements of which our beautiful planet is composed. But the breath is always the same and everywhere. The soul is individual. The soul journeys through infinity. The soul has its karma. The soul has its blows of fate. The soul also experiences beautiful times through beautiful deeds, beautiful karma. There was a king named Bharathari, a very well-known king who later became a Swāmī. When King Bharathari received his initiation as Swāmījī, he wanted to greet all the gods to show his devotion. Then he thought again: the gods are bound by the law of karma. If the gods themselves are not free from this karma, then what am I to them? How should I greet them? Why should I not greet God Himself? He reflects and sees that God Himself is also bound by this law of karma. Whether Kṛṣṇa or Rāma, Brahmā, Viṣṇu or Śiva, all are bound by this karma. There is a story in the Rāmāyaṇa where Lord Rāma goes to Laṅkā to rescue Sītā. An important figure there was Hanumānjī. Hanumānjī did so many wonderful things that an ordinary person or even a saint would not be able to do. But the power he possessed came from his devotion. Mahātmā Gandhijī said: my strength, what I have, is my spiritual power; my devotion is spiritual, the power of my realm. Gandhijī was certainly a devotee of God Rāma. The proof is that his last breath was taken with the name "He Rām"—not He Kṛṣṇa or He Viṣṇu or Brahmā or Śiva, but He Rām. The last feelings in life, the last thoughts and words, follow where the important parts of our inner self were bound or connected. And so Gandhijī also said, "He Rām." That was the final word. Hanumānjī's devotion to God Rāma was so strong that every breath, every heartbeat carried the sound of the name of Rām. Whatever he did, he said "Śrī Rām, Śrī Rām, Śrī Rām." And so Hanumānjī built the bridge between Laṅkā and India. How? They wrote the name of God Rāma on a stone and threw it into the ocean, and the stones floated on the surface; nothing sank. We have all read that before; we all know a great deal about it. But visually, in the conflict in Laṅkā, Lakṣmaṇa received an arrow in his chest, in his heart. This arrow is called Mūrchā-Bāṇa. Mūrchā means unconsciousness. When someone faints or becomes unconscious, that is called Mūrchā. And so Lakṣmaṇa fell to the earth and became unconscious. They brought an Āyurvedic doctor, a Vaidya. The Vaidya said that Lakṣmaṇa would live only until the sun rises. Hanumānjī said there are certain means, certain ways, by which we can keep Lakṣmaṇa alive. He is to awaken. Rāma was also sorrowful. And here you see, God can also be sad. That is love. God had promised Lakṣmaṇa’s mother that He would bring him back happy and healthy. Rāma said: my words, what I have promised, will be lost. How will I come to my mother—my stepmother, that is, Lakṣmaṇa’s mother—and show her my face? With the same mouth and face, I promised her that I would bring Lakṣmaṇa back. But now, what will happen? The Vaidya said there is an herb called Sañjīvanī, and we have very little time. Some have asked me, where is Sañjīvanī and what does it look like? The Vaidya said: at night, in the darkness, the herbs shine. And it is only in a certain part or hill of the Himalayas. Consider the distance between Laṅkā and the Himalayas. It was already almost midnight; soon the sun would rise. But through his positive will, through his spiritual power which he received from devotion to God Rāma, Hanumānjī made a long leap, swiftly. I believe there is no airplane that fast yet. That is why Hanumānjī is called Pavana-putra, the son of the wind. He comes to the Himalayas, and we know all the stories. The Rākṣasas, or Asuras, also possessed the power of telepathy. Today we have telephone, telegram, or radio, but they had telepathy. Asuras also possessed these abilities, and so did the Devas. Asuras had spies everywhere among the people. And so from Laṅkā, the Asuras saw the news and tried with Māyā, with illusion, to pull out entire hills so all the plants would be taken at once. Their thought was: if Hanumān brings a false one, Lakṣmaṇa will die. Hanumānjī said that all of this is the same, and they say he took the whole hill with him. On the way, as he flew back over Ayodhyā, the birthplace of Rāma, the home servants of Rāma’s brother Bharata, King Bharata, told him: "We believe that the Asuras, who are the enemies of Lord Rāma, are flying over our kingdom and will fight against Rāma there." I believe they also had a radar system back then. They knew someone was flying into space at this speed. So Bharata took his polished bow, drew it, and the arrow struck Hanumānjī’s knee. For a while, Hanumānjī came down to the ground, saying "Śrī Rām, He Rām." Bharata said: he must be a bhakta of my God, of Rāma. Oh God, what a sin I have committed. Bharata came, helped him take out the arrow, and wanted to give him a remedy, saying to Hanumānjī: please, rest a while. Hanumānjī said: "As long as I do not fulfill the service of my God, I cannot relax." On the other side, God Rāma stands and watches the sky. Time passes, and here it is said: time waits for no one, no matter who. Brahmā himself can come, Viṣṇu himself can come, or Śiva. No matter who, the highest power of this universe—time waits for no one. Prahlāda cannot wait, no matter who. And so Rāma ascends to the sky and the moon moves towards the west. The moon is more towards the west side below. This means that soon dawn will come and the sun will rise. The moon is setting, the sun is rising. Rāma speaks or says: Śaśī ḍhal rahā, chāyā ṭhal rahā, Lakṣmaṇa kī prāṇa jā rahā. Hanumān kab āoge, na jāne mere, kis janam ke karm phal rahā. Śaśī is the moon; the moon is setting. Chāyā is fading; chāyā is going. Lakṣmaṇa’s prāṇa is leaving; soon Lakṣmaṇa’s prāṇa will depart. Hanumān, when will you come? Oh Hanumān, when will you come? How much longer do you need? And who knows from which birth the fruits of karma are coming? Who knows from which past life my karma is now active, or from which life I am receiving the fruits of these karmas now? What does that mean, "which karma"? One does not know from which life my karma is now unfolding or, as I said, beginning to sprout. And so, karma frees no one. No matter the types: Dhan, Man, Vachan, and Dhan—four ways in which one can create karma. Dhan means physical wealth; Man means mental wealth; Vachan through words; and Dhan through your power, position, social status, or through your money, and so on. And so, karma returns. No matter, good or bad. It is absolutely correct. If you have an apple, then it will show that it is an apple. And if you have a mango, then it will say it is a mango. Nothing will change. And time waits for no one. Time will come, and time will reveal. There, the truth will be shown—what was, how it was, or why. We mortal humans tend to think very negatively or in a narrow-minded way. We think very small and nowhere. We give an immediate answer or react instantly, negatively. And this karma comes back entirely. Time waits for no one, and karma frees no one. And so it is with the soul. The soul wanders, and the soul is bound to certain souls. We have kinship with numerous souls, and it does not have to be only the human soul; it can also be in animals. It is not that a person is born only as a human being. In the higher principles, there is no dualism, no favoritism. There is correctness. And thus, karma. Praying is also a karma. Meditating is also a karma. Whenever you have a fear, whenever you are afraid, you should pray. And if you see no way out, then you should pray. And so, when we pray, we are together, closer to the divine Self. When one prays, one has a consultation with God. And when one meditates, one is in the sauce of God, like a little baby in the mother's sauce. So, meditation, prayer, mantra are an important part of progressing in human life. And so too is Yoga. Yoga is not just these physical exercises, breathing exercises, lying down, relaxing, and a little bit of meditation. That is not Yoga. Yoga is something entirely different. Meditation is the path to Yoga. Prayer is the path to Yoga. Āsana and prāṇāyāma are the path to health. Yoga is that which is within you. First, we must purify our Antaḥkaraṇa: Manas, Buddhi, Citta, and Ahaṅkāra. Then we have to deal with or struggle against the three Tapas: Ādhibhautika, Ādhidaivika, and Ādhyātmika. These Tri-tapas do not affect individuals alone, but they can bring unrest to the whole family, to bring separation, to bring illness, to bring conflict. Not only within families, but also in society. And not only in society, but throughout the entire city or the whole country. Tri-tapa: Ādhibhautika, Ādhidaivika, and Ādhyātmika. It is so important that we are purified and free or protected from Tri-tapas. This allows the vikṣepas, the kleśas in our lives, to dissolve. Vikṣepa and Kleśa are like lemon in milk. The milk curdles when the lemon falls into it. And so, when the kleśa enters a family, the family is torn apart, like milk is torn apart. And for that, of course, there is always a way. There is the ceremony. There are our ancestors, the ancestors. That may be so; there is a flight from the ancestor. Many, many things are there, but unfortunately we know nothing. If we knew, then we could go directly to that right place or the cause; if we know, we can act. But that is in the stars; we do not know. And therefore, there is once again devotion, meditation, prayer, purity—physical, mental, spiritual purity. If there is no purity there, then things will go wrong. So, whether we were together or not, this Ābhāmaṇḍala is called Ābhāmaṇḍala. Ābhāmaṇḍala is like an aura, a radiance. And this radiance from both sides unites and expands. Holy Gurujī once said in Satsang: when a spark of fire falls on the grass, the grass burns. On the other hand, when grass falls on the fire, the grass burns. And so, the grass represents the disciple bhaktas and the fire is the God or Satguru Dev. When Satguru Dev thinks of you, your karmas, negative karmas, they burn away. Or if we think of the Satguru, our karmas will also burn away. Both sides, like a saw, cut wood in both directions, when going and coming. We always have an advantage, whether we think or He thinks; we are always a part of the Ābhāmaṇḍala. This provides a beautiful example. There are sacred places all over the world; it does not have to be only within you. And most often, these sacred places are somewhere in the mountains or far away in the jungle; nothing is easily accessible. For example, Kedārnāth or Badrināth in the Himalayas or Gaṅgotrī. People decide to go to Viṣṇu's temple in Badrināth. Between Kedārnāth and Badrināth lies the most beautiful part of the Himalayas, where it is said that the gods came for vacation and stayed there. And it is the door to the Brahman, to Svargaloka, where the Pāṇḍavas wished to go; only Yudhiṣṭhira succeeded in passing through. In the past, going up from the countryside, there were no cars, nor were there many horses; people traveled on foot. Those who went there for the journey wrote a testament. One was not sure if one would return. The paths were so difficult: up and down the mountain, deep into the valley, then up again—one hill after another, snow, stones, water, rain, forest, wild animals. But where there is will, there is a way; where there is love, there are no difficulties. One must understand love. For love, one will do everything and will always remain in thought. That is what comes through, nothing else. Love grows, even though you are far away somewhere. And jealousy and mere attachment separate as soon as you go a little distance away. These people go to the pilgrimage site. In Greece, there are also high mountains where monks have lived at the very top. It was not so easy to get up there. But it is said these are the three things: first, inner will; second, devotion; and third, remembrance of God, of the sacred place. So, when you go up, the pedestrians, the travelers, the pilgrims, they have said: "Jai Badrināth, Jai Badrināth..." Every step: "Jai Badrināth, Jai Badrināth." Because Badrināth-Bhagavān was already within them. Badrināth was already with them. And the entire cloak, the whole aura of Badrināth was one with theirs, even though they were a few kilometers away. And when they arrive there, they are so happy. They have become one with him. Then there is only a statue there, nothing else. But realization was already there when the difficult time began. And it is also said: when you enter a temple or a sacred place, you should perform pradakṣiṇā. One, two, three, four, five, seven, or twenty-one, or fifty-one, or a hundred, or eleven. Pradakṣiṇā here means that all around this temple is this Ābhāmaṇḍala, the energy, the radiance of God. And just as you swim through water, your negative energy is cleansed away, and this divine, spiritual energy enters your hearts, your bodies, your minds. And that is why it is called Pradakṣiṇā. Circling around is not just physical, nor is it merely respect, but it is that you enter into this spiritual energy and the energy arises within you. It is a thorough stirring throughout. And thus the energy filters within us. The Pradakṣiṇā is very, very important. Where there is a sacred nature, energy is equal in every direction. And so the people performed Pradakṣiṇā. That is why Pradakṣiṇā is a very important part of our spiritual journey. Those who go to Gokul, to the birthplaces... there is a mountain. What is the name of the mountain? Govardhan. The mountain that Kṛṣṇa lifted with his little finger as a shelter because Indra had started pouring rain, showering water. All the cows and Gopas, the disciples, had no shelter. So Kṛṣṇa held the entire mountain with one finger as a shelter. We cannot even hold this thermos bottle with one finger. We can seek the way to an orthopedist quickly twice: the first time and the last time. We cannot compare ourselves to Kṛṣṇa. The only thing we can do is surrender. There have been many miracles in this world, and we understand nothing. But we must do one thing: surrender. That is your advantage. And so, there is the ceremony. There is the ceremony that can remove Vikṣepa and Kleśa from families or from you. The Kleśa elements are there—Rākṣasas or, how do you say, Asuras. They even sit in the brains of people; suddenly a woman begins to argue with her husband. Why? There is no reason. The poor man, he loved her so much, and she began... she loved him so much. And the most beautiful thing of all was her husband and her husband... his wife was this woman, and how harmonious it was. Suddenly the Kleśa arises, and these Kleśas are the Asura-śakti. Asura-śakti constantly follows us, but where there is light, darkness cannot enter. And so, it is a science: when a ceremony is performed there—a Yajña, a Pūjā, or a sacred scripture reading, and so on—it becomes pure again. When you create a temple, an altar at home, you must place a sacred image there or on the altar as quickly as possible. If it remains empty for a few days, the Āsuras come and sit there. And so it is in India: when a temple is built, immediately one must have a statue of God or His name or something. Prāṇapratiṣṭhā, they say. Prāṇapratiṣṭhā means God is born again there. Prāṇa is life. The divine Prāṇa is brought in. Only those people who do not understand animals can comprehend this. And the people understand what it means. And everything changes so quickly, in a beautiful way. And so, it is not something to say: "I will not go to the sacred place. I am not making a program. Aha, man changā to kathā changī. My mind is pure. I have Kṛṣṇa or the Himalayas. Kedārnāth is in my heart. I do not need to wander in the mountains." Then come the viruses, which sweep away the negativity and kleśa. And therefore, the Holy Gurujī has composed these beautiful verses: Dīpaniranjana śabadukabanjana dīpanāya. With this mantra, one attains the desired state; with this mantra, no planetary affliction can harm. Trust and believe, it helps, it heals—the divine power!