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Part 1: Gratitude to Parents and the Gurudev If anyone appears guilty, it is I, because it is my karma, not theirs. Our parents are actually serving us by guiding us onto the right path according to our karmas. This is a scientific way to understand it. We need not see them as guilty or ourselves as guilty; rather, through our parents, we are directed along the path our karmas have laid out. In reality, they truly help and serve us. Yet we should never underestimate the practical work involved in raising a child, especially in the first years. I can say from personal experience that a particular meditation — going back in time — is a very good and useful form of self-inquiry. It is described in our book at level three. Slowly, year by year, or by blocks of five or ten years, you return to the time of your education, your school days, your childhood, and simply allow the subconscious to bring up certain memories. Interestingly, if you practice this not just once but every day for, say, a month, more and more puzzle pieces of your own life come together. We tend to forget the pain our parents endured — first in giving us birth and then in raising us. This recognition is truly a point of deep, heartfelt thankfulness toward them. We speak of Lākhā Caurāsī — the 8.4 million forms of life — which tells us that out of millions, only one single form is human birth, and only in this one form do we have the chance for liberation. And we have obtained it through our parents; that alone is enough for lifelong thankfulness. Surely, everyone can find many more reasons to reflect on what our parents did for us and what they taught us. On a very personal note, when my father passed away thirteen years ago, I asked myself, “What did I really learn from him?” I came to the conclusion: I learned how to make photographs and take cold showers. A cold shower — always ending with one minute fully cold — is truly beneficial. I recommend it to everyone, and I have practiced it lifelong. The secret is that afterward, you feel warm. From my mother, I learned how to keep order, and outer order supports inner order immensely. In this practical way, each of you will definitely discover what you have learned from your parents and find reasons to be grateful to them. When we go our own way, it is not easy for our parents. They must accept and cope with the fact that we are no longer small children, yet their love continues. So, our love should also continue. Even when parents have passed away, our love and thankfulness need not end. When I dealt with my mother’s property, I first asked myself what she would have wanted. So I gathered all her friends, and they received items from her belongings. When I invited them for a meal, I arranged a photo exhibition with pictures from 1940 to the present, along with her old documents — birth certificate, school records, marriage papers. In this way, everyone could truly remember her. From my heart, it was a way of honoring my mother’s life. There is much we have to learn — and do learn — from our parents. They are our first gurus, as Swamiji used to say. Our father and mother play slightly different roles according to their sex and their roles in society. Therefore, blessed are those who grow up with both a father and a mother. Unfortunately, in our society, this is no longer the average case. When we as parents break our partnership, we should be aware that we create a certain karma for our children, who then grow up with only one parent. It is a problem. Our next gurus are our friends and school teachers. Here, too, the law of karma explains certain things that may seem strange or hard to accept: “Why did I have such a teacher?” Then come our priests, or however we first come into contact with spirituality. If I may be slightly judgmental, I would say all these are somewhat less important. What truly matters is our final teacher — our final guru, the Satguru, the spiritual master. This is expressed whenever we say, as we often do after prayer, Mātā Pitā Gurudeva Kī Jai. This means, “Glory to my mother, my father, and my Gurudev.” Indeed, the parents give us the initial kick, and the guru gives us the final refinement. The point is, however much our parents love us and however much we can learn from them, what they can give us remains limited — unless you happen to be the child of a saint, which in my case was likely not so. If we consider Swamījī’s teaching on the chakras, he divides them into categories. The human chakras extend up to the Viśuddhi chakra, while the devic chakras are in the head. I would say what we learn from our parents lies within the range of these first five chakras. From the father, we can learn much at the level of Maṇipūra: power, energy, self-confidence. From an average mother, we learn a great deal at Anāhata: love, service, support — all these positive, motherly qualities. We also learn a little from the other chakras. Viśuddhi, I think, marks the point where average parents can develop without formal spiritual teaching. Suppose you are in real trouble and need someone who might understand you and be able to help. To whom would you go? Usually, you would turn to a mother or a grandparent, because they have gone through so many life experiences. Someone who is, first of all, capable of listening — that is rare nowadays. Yet a typical parent will have these qualities and will try to understand and help you. Still, there is a limitation. They try to understand and help, but even their understanding and help have a certain limit, because they themselves do not truly know. Therefore, however much parents can teach and help us, it remains limited to a certain level. This is why the Gurudev is called the Mahādhanī, the greatest giver. He can understand us in a completely different way — not merely on a human, psychological level, because he can see our aura. The Guru is a Trikāl Darśī, a seer of the three times. He sees the present and the origin of the troubles we are experiencing now. Thus, he is able to understand us on an entirely different plane and to advise us accordingly. Therefore, it is said that the Gurudev is truly our mother and father. Sambandhu Ssaka Tvamiva Tvamiva Vidya Dravinamiva Tvamisarvam. This means we recognize the Guru as everything: in him we see father, mother, friend, and all. The positive qualities of our parents find their full fruit and refinement in him, in a divine and pure form. One problem often arises in our relationship with our parents — or rather, in the parents’ relationship with the child. When we fail to meet their expectations, difficulties arise. You know, I am a Swami; as such, I am not married and have no children. This was certainly a disappointment for my mother, who always hoped to have grandchildren. I once witnessed the qualities of love, service, surrender, and humbleness toward a child in their fullest form through an earlier relationship. One of my girlfriends was the thirteenth of fifteen children, and at times I loved her mother more than my own. She was a simple, somewhat uneducated woman who did not even speak proper German, yet she was a cloud of love, simply from bringing up so many children, serving them, and surrendering. This was an immense experience. But there is also attachment. Expectations and conditions are placed on children: “These are my children.” A great step we must take as parents is to let our children go. As Kahlil Gibran wrote in his famous book The Prophet, when asked about children, he said, “Your children are not your children.” This sentence is worth memorizing for every parent. What does it mean? Whose children are they? They are God’s children. We are merely given the duty, the blessing, to serve them, and through serving them, we develop ourselves. Paramahaṃsa Yogānanda, who was a great worshipper and devotee of the Divine Mother, said that an ordinary mother says, “I have one, two, or three children.” But when she can widen her vision and say, “There are millions of children in this world — my children,” in that consciousness she is already one with the Divine Mother. So we must make a conscious step to transform our worldly emotions into divine emotions, to purify them. In this way, our partnership can be transformed into a divine partnership, and our family relations into pure relationships. But to make this step, we need the Gurudev. Someone who is himself entangled in worldly relationships cannot teach us that. Therefore, the most important lesson in life we can only learn from someone who is beyond such entanglement — and that is the Guru. Mental support through friendship is helpful, but it is limited in time and scope. It may assist us in a specific life situation but does not fundamentally solve our life’s problem. I have often been in situations where people asked for help or support, especially after someone has passed away. The last time was just a few weeks before my brother passed, in Vancouver. Only one thing truly helps: wisdom. Wisdom is what, in the end, can clear our doubts and resolve our problems. Well, good morning to everybody once more. It is nice to see you and welcome. It is very nice and cool, so think warm. You had a lovely morning with great programs, prayers, and the beautiful words Swami Gajanandī spoke. To feel thankfulness is something very good. So, what would you like to know now? Is there something where we are stuck? Please. We spoke about thankfulness. When a child is born and given to other people to raise, or to a children’s home, should that child seek out his biological parents and express thankfulness to them? Yes, and the parents should, as much as possible, go and visit. But the authorities do not disclose which family the child was given to, so the biological parents do not know where their child is. I did not understand properly. You mean something? Swamiji, you did not understand the question exactly; could you clarify it somehow? When the child is in the baby box, it means the mother does not want or is not able to take care of the child, and she abandons it somewhere. Okay, orphaned. It is an orphaned child. But the parents are still living, yet they do not care about it. Yes, this is already an orphaned child. Well, this is a complicated karmic situation — what in German they might call “un-early-gets-kid.” Through this, many things happened, and people were emotionally suffering. Now we have become more free. What is this in English? It’s a very personal point. Part 2: The Fruit of Immortality and the Tree of Satsaṅg In some countries, even now, becoming pregnant can be a matter of death. This is narrow, very orthodox thinking. And we are now not so far from such attitudes. On the other hand, for the sake of the child’s future development, there are rules that a parent should leave the child somewhere and go away. The government or authorities take the child and give it to someone to care for and raise as an adopted child—what we call SOS Children’s Villages. We also have many in India. The children receive very good care, in school, food, everything. Internationally, it is supported. Children get citizenship, a house, education, and they become part of our social life. It should be like that, and it is. Yet, it is said, blood is thicker than water. So still, mother, father, and child, somewhere in the subconscious, have a tendency to know and seek out their connection. And then the stories happen—like the Greek myth of Oedipus. In that time, to have a child was a shame. You don’t know through what pressure or situation the mother left the child in the forest. A shepherd found him, and he was raised by shepherds. Some persons can see the future. There was one, a Sophia—called Prophet Sophie. Where she lived is now a very good tourist place; people go there. She told the young man, “I don’t want to tell you many things, but only one thing: you will marry your mother.” Now, that young man tried to avoid it, veering off in a different direction. He prayed to God, “Please don’t lead me to my mother.” But destiny is something. It is said we should be careful; we should be afraid of only one thing: our karma, because destiny is the product of our karmas. Nebo bohatstvím. So, again we come to the point, like yesterday. First, you have to create negative energy within you to speak negatively. If I said, “This water is dirty,” I first had to think inside, “It’s dirty.” And when we think badly, we create negative vibrations—about alcohol, for example. A doctor, on the other hand, creates a positive vibration, and both are right. A doctor doesn’t tell you to become an alcoholic. And you also do not tell someone to become an alcoholic or not. You are just giving your opinion. So, who are we to judge someone? Apanā bodhisattva burāṇā koī. Gurū Nānak Dās said, “I went to see the bad things, but I didn’t find anyone bad. But then I searched my own self. There was no one worse than me.” So, peace begins from our own heart. And both have their destiny, and it will happen as destiny is. Now, it was easy for Sophie to tell him, “You will marry your mother.” But she had no advice for him as to what to do or where not to go. When he asked, “Where is my mother?” Sophie had a black curtain or wall in front of her; she couldn’t see anything. So sometimes people tell you, but in reality, it’s complete ignorance. You can’t see transparency. So, destiny comes back. Therefore, don’t be afraid of anything except one thing: karma. And this karma you can perform physically, verbally, mentally, or socially. There was a great king. His name was Bharatharī—King Bharatharī. The story is very long, but in this book—do you know this book? No. From the Darkness into the Light—the stories are told by one man. He has long hair, but he says these are not his stories. He tells the stories he heard from his masters and from different people. Therefore, these are stories told by Mahāprabhujī and Gurujī, and some other authors whom we don’t know. So I only preserved them and told them in satsaṅg. There are 250 stories, and there is one very nice story. Should I tell it? But when I tell this story, all the ladies will be against me. So I need a lady bodyguard. Destiny is something indescribable. We don’t know when or what can happen. It has happened many times in life, not only now. Now you have the chance to officially get a divorce. But even now, many couples suffer. It’s really terrible: if we move this side, it’s a thorn; if we move that side, it’s a thorn; if we go back, it’s a thorn; if we go forward, it’s a thorn. So remain motionless. That’s it. So the king was very nice, spiritual. And the queen was also nice. His name was King Bharatharī, and her name was Queen… what was it? I forgot. Piṅgalā, like Iḍā and Piṅgalā. One day, a yogī came, and the king was very happy. “Oh, what great luck! Svāmījī is coming to my palace. It is a blessing.” That house will be safe, or saved, in which a cow is standing. And that village will be safe while Svāmī is there. So Strīlakṣmī is safe. One, two, three, four, five, six, seven Svāmīs are here. You know, you have feelings. The king welcomed that Svāmī and asked, “What can I do for you?” He said, “King, I got one fruit. This is called the fruit of immortality. Anyone who eats this fruit will become immortal. And you know,” he said, “if I declare it loudly, my life will be in trouble because all the Rākṣasas and all the Devas will run to get this fruit.” So the yogī said, “Well, I have attained self‑realization. I am not longing for any position anymore, for anything. I have just retired; I have realized immortality. But you, King, are such a great person.” He told the whole story, and then said, “My dear one, this is a fruit of immortality. I give it to you. Please eat it and see all our people as your own children. Promise me.” “Of course, sir.” The king considered, “What should I do? I should give this fruit to the queen.” He thought, “If I die, who will care for her?” She is the queen; she will get another husband. So he thought, “I will give it to her, so that she may live forever and serve the people.” He was a very good king. He went to her and said, “My dear, I received a fruit of immortality. But I want you to eat it, so that you can live forever and serve our people.” She asked, “And you?” He said, “Well, then it wouldn’t be immortality. The Svāmījī who gave it to me didn’t say, ‘Eat half and half.’ So eat it, and you will remain young.” And she took it. “Thank you.” Good husband. Ladies, you should have such a husband. That he offered it for her meant he was ready to die, but that his wife lives forever. Unfortunately, the queen had a different thinking. She was in love with a horse boy. She was thinking he should remain young forever. So she called him the next day and explained, “This is the fruit of immortality, and I wish you will be healthy, young, strong, forever. I would like you to always be so strong, young, and beautiful. Please eat.” He didn’t say thank you. Anyway, he didn’t like her, but what to do when the queen is a queen? So he took the fruit, and he didn’t say thank you. Double ego because of the queen. The story continues. That horse boy was in love with a prostitute. And he was thinking, “My love, my girlfriend, she should remain strong, healthy, young, and beautiful.” You know how men always think. Ladies, you should be happy. In the evening, he went to her. He wrapped the fruit in a nice cloth and said, “You know, soon you will have a birthday. I am giving you this fruit, but please eat it yourself.” “What is it? What is this?” “Fruit of immortality.” “Where did you get this?” “That’s not your problem. Just take it. Okay? Good. You will eat it. Sit down. Take it, or you will be in trouble.” “I will do it.” No respect, no social life, but she was thinking, “The king, such a great one, I wish that he live forever.” So she asked for an appointment, a consultation. And of course, the king did not refuse her. He gave her a time. Eleven o’clock in the morning, and she came. She had great respect towards the King. And the king said, “Yes, my daughter. What can I do for you?” She said, “Your Highness, nothing.” “Vy nic?” “I have one request, one prayer. I got something, and I wish that you have this. I cannot tell you what it is. You must promise me. But since you called me your daughter, it is a wish, a humble wish of your daughter. I got one fruit.” “King, yes.” “Yes, my lord. This is a fruit of immortality.” “And what will I do with this?” “I think you are a great king, very humble, very kind. You are like a father to everyone. And I offer it to you, please.” He said, “OK.” He took it. “Where did you get it?” “Maybe that Svāmījī came,” he was thinking. Maybe there is one tree which gives immortal fruits. But there is a tree that gives the fruits of immortality—a very healthy tree. It gives not only one fruit, but many, many fruits of immortality—but you don’t know where it is. You know where it is? If I tell you, you will not practice yoga; you will run there. That tree of immortality is satsaṅg. And Guru Vākya, the words of the Gurudev, is the fruit of immortality. Dīp Nārāyaṇa Bhagavān kī jai. So even if Gurudev is angry or happy, in every aspect, his words are for us words of immortality, a remedy for us. Never have a doubt about it. Bachanā vālā lagesā mehī jānu, bachanā pyārā lagesā. How God is gracious to us. You got one more fruit. You should eat this. Then we will be mortal. The king said, “Of course. I will eat it or give it to someone. But thank you. Thank you for showing how much you love me.” And he told how the fruit got back to him. So this is destiny, how it comes back. It was meant for the king. That is a positive point. Second, as you like to think, so you will think. So the satsaṅg is the tree of immortality. Maybe some of you are thinking something. Yes, you are free to think. It’s not my thing what you think; it’s your thing how you think. But in your thinking, some is truth. You think Svāmījī is advertising his book. But it is not my book. It is a book of great saints’ words. So I’m advertising the Guru Vākya. And you know, due to the minus temperatures, this time, for your yoga shop and for our yoga and daily life and fellowship members—the members of our organization—the shop is in the opposite street, in a house, with all videos, yoga uniforms, and other things. And this book is there too. I think I must also go to visit. The flower will die, but the fragrance will remain. Time will go, but memory will remain. Yes? Memory will remain. Flowers will die, and the smell will remain. So, one day will come when some of you will say, “Svāmījī, an Indian boy, sometimes he was a good boy, but he walked in such a snow landscape.” He was mistaken. He thought it was a Rajasthan desert, the sand, but it was snow. So it is a beautiful memory of the Sliha Spa in Slovakia, in the middle of Slovakia. Thanks to our Slovakian Bhaktas, who made this little memorial book, “Cultural Activities.” Thank you. So, the Slovakians would like to help the Braslav people a little bit. They also have a problem fundraising for the ashram, how to pay back the mortgage. So, it is also available, I hope. I don’t know, but is it? Thank you. And sometimes you have to play. There is one photo, and this photo is made according to Mahāprabhujī’s bhajan. So, I wish you a very good appetite and a nice day. Enjoy the nice, beautiful, cold but sunny day. And all dear Bhaktas and friends around the world, I wish you all the best. The next webcast will begin about 7:30 in the evening—or between 7 and 7:30. The bhajans begin at 7:00. Thank you. Děkuji. Dīp Dhan Bhagavān kī jaya, Devīśvara Mahādeva kī jaya, Mādhava Kṛṣṇa Bhagavān kī jaya.