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Asato mā sad gamaya, tamaso mā jyotir gamaya, mṛtyor mā amṛtam gamaya. Oṁ deepa jyoti parabrahma, deepaṁ sarve mohanaṁ, deepaṁ sarve saṁjāte, sarva sandhyā deepaṁ sarvasatyam. Śubhaṁ karoti kalyāṇam, ārogyaṁ dhana sampada, śatru buddhi vināśāya, deepa jyoti namastute, deepa jyoti namastute. Good evening, dear sisters and brothers. Welcome. Today is another beautiful day, and a day which reminds us again and again of the protection of our planet. Yes, our planet is suffering. Mother Earth is suffering, and when Mother is suffering, then all her children are suffering. All the children are the different creatures on this planet, including vegetation. Out of 8.4 million different creatures, the cause of her suffering is one who is very naughty and does not respect the Mother: the humans. We have no more feeling of non-violence toward Mother Earth. We have no more respect for our Mother Earth. And our greed is limitless. All these situations which happen in the world are due to humans. But humans should know that humans are not the almighty. Humans cannot and will never be able to challenge God or to be above God. The abilities of the human are zero. All kinds of development that humans think they create is connected with distractions. The God-made world is perfect, and the man-made world is imperfect. If we, all humans, will learn to respect nature and Mother Earth, and limit our needs, I think our planet will be different. Unfortunately, many people do not think like that. And that’s why day by day, problems are created. Humans are born, or God has created humans, as protectors and as helpers. We shall try to create understanding, harmony, and love. We should not create conflicts, we should not create doubts, we should not create fears, and we should not create physical pollution. This physical pollution—whether it’s petrol or chemicals or many other things—is born out of the human mind. So the mental pollution is more dangerous than physical pollution. Mental pollution is that dry intellect, negative intellect. Positive intellect is harmonized, balanced, and connected to the heart. Only the intellect which is connected to the brain and to the lower chakras, where jealousy, greed, anger, hatred, and such qualities exist. The human heart is believed to be a holy heart. There is one great saint who said, "In every heart is my God, my Lord." It doesn’t matter if it’s animals, birds, any tiny creature, or humans. In every heart, in every one, life is God, God is life. And that life is love, and love is God, and God is love. Where there’s life, there’s God. If you want to see God, then see all the beautiful, different creatures, of course. Love does not mean that you just go to the crocodile and say, "I love you, my one." The crocodile would say, "I too love you." For that, God has given us something between these two ears to utilize. There is a tri-tāpa, three kinds of fire. Here, this fire means troubling fire, suffering, giving troubles: ādhibhautik, ādhidaivik, and ādhyātmik. These are three powers which are attacking every creature, as well as humans. Three tapas. When you have some physical problems, mental problems, health problems, and neighbor’s problems, it means these three forces, which are against you, are too active, too strong. It is very difficult to become free from tri-tāpa. So try to protect from tri-tāpa through mantras, through prayers. Holy Gurujī tells in one of his bhajans that these tri-tapas, including the sin, will be purified and neutralized. Teno, three. Tāp means this heat, the troubles. Paap is the sin. These three tapas develop through our sins. "Teno tāpa pāpa miṭāve, miṭa jāve." Miṭjana means deleted. "Avicalla Sukha Pāve Paramanandan, Avicalla Sukha Pāve Paramanandan. Śrī Dīpa Janasabhā Dukha Banjan Prabhu Dīpa Niranjan, Isī Mātṛase Hove Man Manjan." So, all three forces which come out of our sins will be removed. "Avichala sukha pāvayā." Avichala. Chala and achala. Chala means movable. Achala means unmovable. Movable is that which is not permanent, the changing. And that which is not movable is called the permanent. That’s called nitya, akhaṇḍa, ajara, amara: everlasting, unbreakable, unmovable, immortal. That is the ātmā, God, divine. But we, with our limited experiences, with our limited intellect, with our limited desires, and our endless ignorance—that is endless—maybe I said my ignorance is endless. Perhaps you are very wise, but who am I to say that you are not? This is what creates changes of the mood, changes of the situation, many, many things. So, "avichala sukha pāvahe." Sukha means happiness, pleasure, pleasant, śukha. "Praṇī mātra sukha kī prāpti cāhata hai, duḥkha kī prāpti nahīṁ." Every entity requires or longs for happiness; they don’t want unhappiness. For us humans, maybe... Different happiness, other creatures, different happiness, but that happiness is to free ourselves from the fear of death, the fear of suffering. We know sooner or later, one day, we will die, but we don’t know how. That is, we are afraid of that. Will we suddenly die, or somewhere there will be a fire and we can’t get out, and slowly, slowly... Can you imagine a life where you are burning in the fire? Oh my God, I don’t want this. Gurudev, please protect me from this tapas. In Oakland, no, sorry, in Christchurch, there was a big earthquake. Some people were under the building material; it fell down. In someone’s thigh went an iron rod. In someone, half from the head side was cut; it was lying there, bleeding. Can you imagine how painful it is? Such a person did not die only once. They died a million times. Every second, quarter second was unbearable pain. And from that, we are afraid. We are scared of that, so we pray to God, and therefore it is said in the Mahāmṛtyuñjaya Mantra: like a ripe fruit or a melon—that’s a special sugar melon—when it’s ripe, automatically, without suffering, separates from the plant nicely. Similarly, O Lord, when my life is so far, separate me from this world without suffering. That means lead me to immortality, so that I will not again be born and die, and be born and die. Unchangeable happiness you will achieve. Which happiness? Supreme bliss. Through what? Through this mantra, we can purify our mind. Our mind is polluted by many, many things, and that pollution of our mind may be desire, ego, jealousy, hate, greed, and many, many different things. That is day and night torturing us. People think and ask Swamiji, "How to control the mind? I want to kill my mind." You cannot. You cannot. Why can your mind not be controlled, or why can you not kill your mind, those negative desires? Because of mamatva, bandhana, moha—attachment. You didn’t kill your attachment. That’s why you couldn’t control or kill that negative mind. "Man marā, na mamatā marī," because that mamatā, "mamatvahi bandhan kā kāraṇ hotā hai, moho hī bandhan kā kāraṇ hai, moho." Therefore, it is said in one bhajan: "Aisī Karī Gurū Dev Dayā, Merā Moha Kā Bandhan Toṛ Diyā. Aisī Karī Gurū Dev Dayā, Merā Moha Kā Bandhan Toṛ Diyā." Sorry, "mohakā bandhan toṛ diyā, mere cañcal citta ko moṛ diyā. Mohakā bandhan toṛ diyā, mere cañcal citta ko moṛ diyā." So, my Gurudev was so merciful to me, he cut off, or he broke, the chain of my moha, attachment. Moha also means ignorance. So that one has changed my mind. My mind is so restless, but it was running all the time, there and here. But Gurudev had twisted my mind in one direction, that goes all the time only towards God. It has no other way anyway. So, "man marā anna mamatā marī, marā marā gayā śarīra." Oh, my dear, man is not killed. Your body is killed. Your body, you are born again. Man is there. Mind is always there. Why? Why couldn’t you? Why couldn’t you master your mind? Because "āśā tṛṣṇā na marī." Āśā means hope, expectation, and expectation will lead to disappointment. Āśā and tṛṣṇā means burning desires, longing for it, burning desire. If you would have that much longing towards God, God will come very quick to you. There is a story of one great saint, and his name all India knows; many of you know. His name was Tulsīdāsjī. Tulsīdāsjī, who wrote the holy Rāmāyaṇa, the life of the god Rāma. The Rāmāyaṇa is a holy, beautiful, beautiful book, and you should see the Rāmāyaṇa also; they put it in videos. What a great wisdom and great love. You will understand the weakness of humans. You will understand the kindness of humans, the wisdom of humans, the desires of humans. Many, many, many. And how God has to go with all these difficulties together. Tulsidas, when he was a young man, was married. There’s a tradition after marriage when the girl goes with her husband and stays a few days or one month with him, and then again goes to her parents’ house and stays there one or two months. So Tulsidās was living on the other side of the river, and the house of his parents-in-law was on the other side of the riverbank. After a few days, he was longing to see her so much, but at the same time, he was a little bit shy to go there. If you go without invitation, then everybody says, "What kind of man is this?" Without any correctness, without anything. So, this tradition is something also. Some people say this tradition is not a tradition; it’s a tradable. But he decided in a night to go and visit her. But how to cross the river? There was water, a lot of water inside. And there was some dead body of some animal floating in the river. He caught that, and he tried to pull to the other side, the bank of the river, and he came there. About one o’clock in the night, he came from behind that house and window. He knew which room his wife was sleeping in, and he knocked on the window. She opened it and saw him. He was happy. She was, of course, also happy, but she said something to him, and that went into his heart like a knife. Sometimes we need an accident to be more careful driving, you know. She said to him, "My dear, of course I’m very, very happy that you came. But as much as you love me, if that much you would have loved God, you would be a different person." That young man felt that she refused him, neglected him. And what she told went like a knife into his heart. He said, "Yes, my dear, it will be." And he went. He renounced everything. Now all Indians, all billions of people, they adore that tyāga of Tulsīdāsjī and wisdom. He had a self-realization; even God Rāma used to come to Tulsīdāsjī. And Hanumānjī used to come to Tulsīdāsjī. One day Tulsīdāsjī asked Hanumānjī, "When and how will I see God Rāma? Where is he?" And Hanumanjī said, "Every day, God Rāma is coming to the bank of the Gaṅgā in Chitrakūṭa for bathing, and what he likes, he said, Rāma likes always after bathing he makes this tilak. So what to do? He said, 'You just go on and make the sandalwood paste for the tilaks.' And then Rāma comes, then you can give him tilak, he will be very happy." Hanumānjī was sitting somewhere in a hidden form, and Tulsīdāsjī was with great love. He had a big piece of sandalwood on the stone. He was grinding, making sandalwood paste. It smells beautiful. God Rāma and Lakṣmaṇa came. They took a bath and they dressed. They were waiting for a while near Tulsidās, that he would make a tilak. He did not. So Rāma himself, he took this paste from there and made a tilak and went away. Hanumānjī said, "Hey guy, what did you say, Hanumānjī?" He said, "I told you the reality. What? You see in this crowd of the sādhus, all these saints, Rāma was with them. He had a bath. You were just making the sandalwood paste. And you know, God, he took this paste and made a tilaka and went away. Why didn’t you tell me, Bhīṣma? How should I tell? I don’t dare to tell because it is your matter and God’s matter." Such a Tulsīdās who had a longing, and he had a God, Rāma’s darśan, and he wrote a beautiful, beautiful book, which all Indians, Hindus, and many other also different religions, people, when once they read this book, they adore it as a holy book. Great, great. So, sometimes you need something that can awaken you. You have to come to clear thoughts. But in this Kali Yuga now, there are more negativities, more blackmailing, more of this. So, we are confused in this world. So, āśā, tṛṣṇā, longing. "I want to rely on this. I want to get this. My business should become better. My this, my that, my, my..." You will die in this body, and again the soul will go somewhere with its destiny, and will be again born. Tri-tāpa. So to become free from this is tri-tāpa, and these tri-tāpas are: one is the disturbances from the other creatures, including humans. You would like to live peacefully, but your neighbor doesn’t let you be in peace. This, it is. You would like to walk peacefully, but there is somebody who does this stuff. Where is the peace? Some saint wrote a bhajan: "Mājī, O Mājī, kitnā dūr kinārā, moī dūr nagariyā jānā. O Mother, O Mother, Divine Mother, how far is a soul? I have to go to the far distance. Where is the peaceful shore? Black clouds, lightning, high waves, my boat is sinking. Oh mother, oh mother, where is the peaceful shore? I have to go very far. Kāma krodh ne mujhko gherā, lobha moha kā bhaya andherā. Kāma, krodha, lobha, moha has attacked me. Oh mother, oh mother, where is the peaceful shore?" So we would like to live in peace, but there are different creatures, different humans. You said, "Okay, I will go into the forest, sit, and meditate there." You sit there. After three minutes, a mosquito comes, zzzz, zzzz, and then you say, "Oh, a snake is coming!" Where is the peace? So we are disturbed by all these different creatures. And the human intellect, human kindness is that we have possibilities, and we can protect ourselves from other creatures. So protection is in protection. Protect thyself to protect others too. So it means not that you go to the crocodile and say, "I love you, my dear." He will say, "Yes." Or go to the elephant and say, "I love you." He will just do like this, and you are down. Love means our positive thinking. Love means our kindness. Love means that we should not disturb them, and so on. That is a pure love. Then, second is the karmic. And karmic are the disturbances from the other side. Also, about if you have something to do with the law, if you have to do something like this, and illnesses. You have to go to the hospitals, you have no money, this suffering, now you have that pain, now you have this pain. This is also karmic. Don’t blame anyone. We have to go through these karmas. How? Interesting thing. One mother has two children: one is completely healthy and the other is ill. Both are from the same mother, the same father, but their karmas are different. Parents can give you birth, but they cannot give you destiny, my dear. Destiny is your own production of your karmas. And then there is the problem from the higher levels, the spirits, the ghosts, maybe, whether you believe or not. Something like with the planets and different astral worlds. If you think that I will make a suicide and be happy, problems are here gone, no, no, no. All problems will follow you like a shadow of your body will follow you everywhere. Everything that you would like to solve, God has given you the birth to work. That’s why the earth, our planet, is now known as a karmabhūmi, karma and dharma. This is the planet of karma, where we can do something to become free or take more. More things, burdens, as a bet, backpack, rucksack, and travel through the whole universe again, fluttering on the waves of the times. Do not blame anyone. It is your karma. It is your karma. Only you can pray to God. Do not even blame God. Say, Lord, finally, you are the Almighty. I surrender to Thee. Merciful Lord, bless me. Give me good thoughts, my Lord. I have enough now. Did you ever think what will be with you? The last, last breath when you will take, do you know what will be with you? Therefore it is said, "Govinda, oh Bhagavān, oh Lord, this is my." Pray to thee, finally, I don’t ask for money, I don’t ask for a house, a car; this I have enough, feather from this. Finally, I ask for one thing, my Lord, that is, call it call of the soul from the heart, that. It is a call of the devotee’s bhakti to God. Lord, this is my prayer: that I never forget your name. It doesn’t matter what happens, but your name should always be in my memory. My Lord, Thy name may I chant day and night. By each and every heartbeat, the flow of my blood through my veins should only have resonance of Thy name, God. Thy name, my Lord. So, we believe in different forms of the gods, okay? I believe in different, you believe different. Finally, God is only one, and that’s God. And I have one request more, Lord. Lord, at the end of my life, I have one wish: at the end of my life. You appear to me, and O Krishna, play your beautiful flute so that my entire being merges into that divine resonance. That’s the sound in which you put your prāṇa, out of your prāṇa which the sound comes. At the end of my life, I don’t want to think of my husband, my wife, my days, my house, my car, my bank, my company, my dress, my jewelry, my suitcase, my papers. No, all of my things, this will all be here. Only one thing, that you are in front of me, that my life will become successful.