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One could say that understanding is "standing under." Be the guest. You allow whatever is offered to come to you. In contrast, when you are part of the household, you go and help yourself from the fridge; you look around and take this and that. But that approach also cuts off many possibilities, because there may be things you have never thought about. Take food, for instance—dishes you've never considered cooking or eating. When you are a guest and simply let things happen, suddenly a wonderful new thing appears before you: a wonderful new concept, a wonderful new dish, or whatever it may be. That is when you "stand down," when you let someone else offer you what they have. In the same way, you can have understanding. In many spiritual schools, there is the concept of bowing frequently. Why? Because when you bow down, you can receive understanding, for it can come from above. You are acknowledging that someone can give something to you, and you are positioning yourself to simply accept. You are not taking it aggressively; it is not that you already know the answer—that would be standing above. It is like a small child reaching up to a basket on a shelf. They reach up, take something, and whatever comes out is not their choice. When they are looking from above down into the basket, they are taking what they want, what suits them. But how do you know that what suits you is the best thing for you? As a child, you do not know. As spiritual children, we too must be open to simply take what comes from the basket, to sit down and wait, so that understanding can come to us. This is not so easy. When dealing with ourselves, it is the same. We may make a mistake or do something we did not even expect of ourselves. Do you make a judgment, or do you look at yourself with understanding? To look at the whole situation and try to understand—to sit and observe what happened and try to discern why. Was there a reason from before? Was I reacting to something that happened previously? Was it something wrong, or was it just an expression of something that was there before, now coming out? Understand why you are doing things. If you are being lazy, understand why. Why have I not taken care of myself today to do what I wanted to do? Try to understand. There are so many words with such interesting constructions, and one must wonder why they are like that. When you look at everyone around you, each person has a long history; their whole life is behind them, influencing what they do, how they are, and their personality. Perhaps they have something very special to offer you through their actions. It may not be something you consider positive. It may be a negative point to learn from. But if you are ready to accept the lessons present, you can receive many special things you may not have expected. I did not really come prepared to speak much. I am always asked, "Do you want to speak?" and I think, "No, I never really want to speak." You are really lucky to be here in such a beautiful place, thanks to Richard and this whole atmosphere—the air, the trees, the nature. What a wonderful place to practice. It does not really matter. I think people often feel they need a very special place to practice, requiring this and that. It only needs to be this much: that place which you make your own for practice. That specialness comes from the atmosphere you create inside while practicing. So, while it is wonderful to be here among the trees, if you do not have the chance to sit in such a place, who cares? You will close your eyes anyway. What goes on inside is what is important. But this type of place is so conducive to cultivating that inner feeling—that nature, harmony, and peace. It gives you a booster. It is just wonderful. Do take the chance here. Like last time, it is always quite full—such a great group of people. Take the chance to be together. In Hindu philosophies, there is the concept of satsaṅg—good company, truthful company of people on the same path who nourish each other. Take the chance to have satsaṅg as much as you can, whether once a week, every two weeks, or on Pūrṇimā, the full moon. Whatever it is, take that chance to be together, nourish each other's spiritual journey, and enjoy that journey together. It is one thing to walk alone, but to walk as a group and do something really special is something else. From the understanding you gain from each other, you also receive much more flavor, many more experiences, and many more methods for coping with things that arise. That is the benefit and greatness of satsaṅg. So, take the chance as a community to be together whenever you can, to support each other, to discuss spiritual matters and things important to each of you. And also, to listen. I always wonder: it cannot be an accident that we have two ears and one mouth, because we should listen twice as much as we speak. When we listen, it is great for us and for others; we can share each other's experiences. So with that—I have two ears and one mouth. That is a fact. So, you heard Mahāmaṇḍaleśvara Svāmījīśrī's words? Understand. When you accept, when you listen with your heart and mind, clarity comes; you are understanding. When doubts come, then you do not understand; you misunderstand. It means you missed it, you could not be under that divine umbrella, the divine light of God. If you are beside the umbrella, not under it, then undoubtedly you will get wet. So do not miss anything. Misunderstanding can bring a great deal of suffering—a lot. It is not others' mistake, but our own, because we misunderstood. There is a nice story about how we can misunderstand. Would you like to hear a story? Yes, I think it is good. That story will give us good understanding. There was a master who had some disciples and gave satsaṅg every day. Satsaṅg is what we are doing now; it is the best way to come out of misunderstanding and ignorance. Knowledge is understanding, and ignorance is misunderstanding. The master used to say, "Viśvapraṇī merī ātmā hai. O my disciples, O students, you should know that each and every entity is myself. You should all see that all are myself, not apart from me. Ātmā soi pramātamā," meaning the Ātmā is the supreme one. Directly or indirectly, God is in everyone. The students took this very seriously, following ahiṃsā (non-violence) and taking care of every creature. When mosquitoes bit, they would gently shoo them away, remembering God is in everyone. One day, the master sent a disciple shopping for vegetables or fruits, telling him to go to a small village farmer's market within walking distance, about five kilometers away. Five kilometers is not far. Nowadays, even half a kilometer, we go by car. This is different; that is why we are not healthy. When the disciple reached the village, the villagers began to warn him: "Mahārājī, Svāmījī, be careful, be careful!" He asked, "From what?" They said a mad elephant was coming and told him not to go down that street but to take another route. He replied, "My master said, 'Everyone is God.' So in the mad elephant is also God. I trust my master; he would never say something untrue." And he walked toward the elephant. The elephant turned, its tail and trunk moving, and came toward the young sādhu. He was walking peacefully when the elephant picked him up with its trunk. Luckily, it did not crush him but threw him far away. There was a house with a swimming pool like Richard's, and he fell into the pool, though he was still injured. The people said, "We told you, Svāmījī, not to go there. It is a mad elephant." He said, "Well, I realize now." He returned to the master and said, "Master, what you were saying was not true." The master asked, "Why? What is not true?" The disciple said, "You said God is in everyone, and I trusted your words. People said it was a mad elephant, but I said, 'No, my Gurudev said God is in everyone.' Look what happened to me now. I broke my leg and my arm, and I am suffering. Is that what God can do to us? I do not trust you." The master said, "My dear, you misunderstood. God is everywhere, but you must understand the situation and the nature of that being. You should know this." The master explained these are two considerations: the place—where are you?—and the situation—what kind of situation is it? Then use your vivekā (discrimination), your intelligence, your intellect, your heart, and deal with light. So, in the tiger, God is also present, but that does not mean you go and hug the tiger. You should know it is a tiger; its nature is different. The snake is also God's light, but the nature of the snake is different from, say, a small bird. We misunderstand the śāstras (holy books), the preaching of saints, and our friends. Due to that, when we do not understand, sooner or later conflict arises. Then you fall again into darkness because you did not understand properly. This can affect our life, our job, buying a house, our partners, our children—everything. After that, it is called dharma rakṣita rakṣita: if you protect dharma, dharma will protect you. Dharma means nature, principle, duty. The dharma of our eyes is to see and protect us. If you do not protect your eyes, they cannot protect you. Though you have eyeballs, if you did not take care and become blind, the dharma is lost. The dharma of the ears is to hear. If you cannot protect your ears, they cannot protect you. The dharma of fire is to give heat. But if there is only a fake flame, it cannot give any heat; there is no dharma of the fire, only an illusion. Similarly, there is a dharma of nature. The dharma of a tiny seed, like a fig seed, is very small. But inside the seed is the light of God. This seed carries God's light and has its dharma, waiting for the proper season and proper soil. You plant the seed, and it grows into a beautiful plant with leaves and blossoms, eventually yielding figs for everyone to enjoy. That is its dharma. The fruit, in turn, has the dharma to provide seeds for continuation. Dharma, artha, kāma, mokṣa. So to continue, the subject is kāma (desire), action, karma, generation, children, and so on. Similarly, there is a dharma of the husband toward the wife and of the wife toward the husband. When they misunderstand or cannot balance their dharma, conflict arises in the marriage. The dharma of parents toward children is to give proper education. Children do not need your money; they need your wisdom. They do not need toys; they need your love. According to Dharma principles, it is not advised to give your child to a babysitter. A babysitter can be very nice—I have nothing against them; they are kind, good-hearted, and take good care of children. But still, the child and mother... A babysitter might compromise, telling the child, "You sleep, okay? Go watch television." Babysitters are often watching television. "Children, hey, don't cry." A mother would not say this. A mother would take the child on her lap or turn off the television and tell a nice story. It is different. In India, we say, "Blood is thicker than water." In that blood is your dharma. Similarly, there is the dharma of the neighbor. We say many things in India. Pahalā sukha nīrogī kāyā: the first happiness is good health. Dūjā sukha ghar meṁ māyā: the second happiness is comfort, material wealth—not too much, but enough that you are not starving or suffering. Sāyā itanā dījē, jismē kutama samāy meṁ bhūkā na rahū, aur sādhu na bhūkā jāy: O Lord, give me just enough that I can comfortably take care of and feed my family, and if someone comes to my door, they do not go hungry. So money is not bad. People who say money is not good are often looking for money themselves. Nowadays, without money, we cannot do anything; every step requires money. Very soon, without money, you may not even be able to breathe. There was no system of mineral water bottles before; now everyone carries them. If we continue to pollute our planet, we will have to carry oxygen bottles, and they will cost money. It is very nice that a healthy consciousness has awoken around the world, so we should try to use organic things, natural recyclable washing powders, soap, plates, cloth, and so on. What is the population of the Gold Coast? About half a million—five lākh, five hundred thousand. If each person uses one gram of chemicals daily in various forms—for clothes, hands, shampoo, kitchen, floors, everything—that is five hundred thousand grams. Where does it all go? We call it "use and throw," but throw where? You use tissues and throw them, but your neighbor is sitting there; can you throw them on him? Similarly, our Mother Earth, the planet. We may speak a lot, but we have to change ourselves. To change that, we should use more natural things. I remember when we were small, we had no toothpaste. Sometimes language is funny: one tooth, many teeth. So toothpaste is for one tooth, not for all. We did not have a brush. We would take a little earth, add water, and use that earth to brush our teeth. Or take a branch of a neem tree and brush with that. We did not have conditions like periodontitis or pyorrhea. Very old people still have good teeth, while many of us eating fast food now have teeth rattling and everything in the body rattling; hair is falling out too. So, use something to help the world. Pehlā sukha nīrogī kāyā, dūjā sukha ghar meṁ māyā: that you have the wealth to offer to someone. Tījā sukha, strī ājñākārī—but we cannot say that in modern times. This means an obedient wife. A wife will say, "I have equal rights." So I would say, an obedient partner. Both husband and wife should have a balanced, mutual understanding, with inner beauty, respect. Cauṭhā sukha santāna ājñākārī: the fourth happiness is that your children also follow your guidance—not that they are under your thumb, no, no, no. But when father or mother says something, they listen. They know they belong to them, with respect. You have to educate your children so that when you say something, for them it is final. But we should be parents. Nowadays, there are very few parents. You just have a child, that is all. You are surprised you are getting a child. In old days, people prayed, fasted, performed ceremonies, cleansed the body with Haṭha Yoga kriyās, Āyurveda kriyās, ate certain foods, and prayed, "God, bless us with some divine light." It is said: Tīna sajavata deśako: three are the glory, the decoration of a country. Satī, sant, or śūr: a truthful one, a saint, and a hero. They are the decoration of the country. Tīna lajāvata deśako: kapaṭī, kāyar, karūr: three are a shame for a country. Kapaṭī means deceptive, someone who backbites. Backbiting puts you in problems. Kāyar means a coward. Karūr means one who has no love in the heart, like a butcher. There are many people like a butcher—angry, saying, "Oh, this and that." In their hearts, the fire of jealous ego and revenge burns, and their brain boils. That is why they have high blood pressure. Those who have peace, meditation, and love find everything tranquil and peaceful. So, children, then satī (the virtuous), health, wealth, mutual understanding, harmony, the children. And then comes ghar meṁ gai: a cow at home for milk—organic, fresh milk, curd, butter, and buttermilk. How healthy you become. Of course, in Gold Coast cities, not everyone can have cows. There is too much pollution, population, and civilization. But still, we should support farmers. To get direct milk, if possible, you could buy a cow and give the money to the farmer: "This is for the feed for our cow. We are two or three families; please give us the milk from this cow." We have to support this. You cannot imagine how good the taste is from direct milk from the mother cow. How much they manipulate milk nowadays, and that is why many people have milk allergies, otherwise never. One could have a milk allergy. Milk is our prime nourishment. When we were born, the first food was milk. Until you get your old teeth and can chew and bite, then you get the first anna (food grains)—corn, seeds, wheat, barley, and so on. There are also sixteen saṃskāras, ceremonies for a human from before birth until the end of life—the funeral and the śrāddha. After that, a cow. A good neighbor is very important. Otherwise, a neighbor may have a loudspeaker or radio on loud all day and evening, screaming—oh God, it is horror. So neighbors should be like one family. We are two brothers with just this house; you live in this house. A neighbor is like our brother—a good neighbor. Like this, we have to maintain and create such relations in society to lead our life. Then there is no misunderstanding; then we support each other. Community or society means we are one unity, oneness, union. With one finger, if you hit someone, your finger will break. But when five fingers come together, there is strength. So the whole village is a strength for one suffering person. If someone has a problem, all will come and try to understand. Otherwise, those without knowledge, whose heart is like stone, whose brain boils with stupid thinking—when a person is suffering, it creates one ill fish that spoils the whole pond. This is what we can create. If someone is acting like this, we should not react. So Gandhijī also said, as in the Bible: if someone slaps you on one cheek, offer the other cheek. What does it mean? It means the other's anger is vented. I have no more strength to give you a second slap. And if you answer a slap with a brick, and I answer with a stone, then there will be fighting and no peace. War and guns cannot bring peace, but love, kindness, and understanding can bring peace in the world. For that, we should all work. That is all for today. If you have any questions, you are welcome. We still have one hour. My God! Halvā? Immediately now or a little later? Yes, they made a nice halvā. This is the second time I am hearing about it. Do you know what halvā is? Ah, you did not see it? Halvā is something very nice, a sweet dish. So, do you have any questions for me or for Jasarājī? When they have nothing to eat and drink, of course, they end up not eating. They do it. Maybe some people are making something, but it is loving. There is one practice; some people give training for two months, or eight weeks, or six weeks. They put you on a certain fasting diet, and they observe you and give you instructions. First, they take away all solid food, then little liquid food, and then they take away all sorts of this and that. They train you in such a way that you don't need to eat anything, and also very little drinking, otherwise not. There are people giving training nowadays. I know someone in Austria, one of the disciples, and she did this, but after two or three months she gave up because it is so boring. Everyone is eating, and she is sitting. Everyone is shopping, and she is coming home, and all the kitchen is clean. Nothing is there, nothing is there. So one asked Mahāprabhujī, Gurujī asked Mahāprabhujī, "What about this? What kind of sādhanā is this?" So, Mahāprabhujī said, "Did Kṛṣṇa eat?" He said, "Yes. Did God Rāma eat?" Did Jesus eat? Yes. All this, even what we call the God incarnation, they were also eating. So, those who are not eating, they cannot be higher than that. So, this is the one thing. Second thing, those who live in the Himalayas or in the caves, they have a little dhūnī, dhūnī, fireplace. So they have a little wood, constantly burning. And they also make their hot water, sometimes milk or chai, something. And they have little movement. They don't need so much food. Is it training? A handful of rice is enough. More, they are meditating and making. In prāṇāyāma, when you are training the kumbhak, according to the rāja yoga or prāṇāyāma, classical explanation of prāṇāyāma, and there are three kinds of prāṇāyāmas only. That's called pūrak, kumbhak, and rechak. Two rechakas, antar and bāhya rechakas. Pūrak means inhalation. So, train in how to inhale. Kumbhaka, retention of the breath, either inside or outside. These are two. And rechak means exhalation. That's all. Now, it has more techniques. Nāḍī śodhana, anuloma, viloma, bastrika, kapālabhāti, ujjāyī, brahmrī, and so on. There are different techniques of breathing. But in reality, there are only three prāṇāyāmas: pūrak, kumbhak, and rechak. Now, both kumbhak, retention of the breath inside, and holding. Now, according to your capacity, how long can you hold? When you reach the border, now you have to exhale, then you keep it still for two or three seconds more. What happens? It creates heat in the body. Then you exhale and hold the breath outside. Now you know that you must inhale, but train yourself one second more, two seconds more. Again, it creates heat in the body, and you begin to sweat without breath. This is how they maintain the body temperature through prāṇāyāma. When it is cold, they do the bhastrika and hold the breath. It creates heat in the body. So it means the Manipūra Chakra, Khara Śakti, Prāṇa, Jāṭharāgni, fire, digestive fire becomes stronger. They try to eat more, called the root vegetables. And root vegetables have more minerals. And in old times they called it Jāmī Kaṇḍa. Jāmī means earth, and Kaṇḍa means the roots. And there is a particular kind of Jāmī Kaṇḍa, it is big. When you can find that, with this one you can live two, three months. So they cut a little piece, like little slices, and they put it in the dhūnī, in the fire. So in the hot ash, it is baked. And then they eat this, only a little slide, but it is so, you get complete, your hunger satisfied. For a long time, it remains in the body. Also, it creates little stool and little mala in the body. But you should know where this khaṇḍa is available. Unfortunately, now people have destroyed the forest and this and that. Then, another final thing is that they have dedicated their life only for God and to meditate. But still, they have troubles with adhidevik, adhipothik, adhyātmik, these three tapas from the animals, from the mosquitoes, from the snakes, from different animals. So, therefore, they have to put a fire. When there is a fire, then the snake doesn't come; the tiger doesn't come. Even the elephant doesn't come when the fire is there. So it's a kind of protection. And the mosquitoes, when there is a little bit of smoke, the mosquitoes go away. So this is also a protection, the fire there, to have a smoke, especially in the night. This also gives them a little temperature. They are going for bhikṣā, they are going, walking down somewhere to get something, and many times some people bring them something. So don't think that they are not eating, and all is eating like this. Maybe out of billions, maybe one or two. Lākho me lāḍe nahī. Lakho me lāḍe nahī. Hundreds, thousands of yogīs, but you don't find like that. Karodo me koik. In millions, maybe. Arab gharab. So, but the billions come together, so maybe you find one. So we should not go for that, okay? We love this part of life. If we go and do that, we will get pneumonia, and there is no internet, telephone is functioning, you know, an ambulance. So this is a slowly, slowly training, slowly. So this is extreme, so one should not be an extremist, because Mahāprabhujī said you... We will read in this little Amṛt book, Mahāprabhujī said that torturing of the body, God doesn't love. Take care of your body. Clear? Cleanly. So Master was sitting near the lake and took the water. First he washed his hands, the disciple also. And this was suddenly when Scorpio fell into the water. So the Master took his hand under the water to take the scorpion out. What happened is, Scorpio stuck the master's hand. And again, Scorpio ran, and he fell again in the water. So the master took this with the second hand and took him again out and put him on the side. Again, he is taken on the small finger. And after some minutes, again he was in the water, suffering. So the Master tried to take him out with both hands. And the disciples said, "Master, why are you doing this? Let me, just I will give him mokṣa, vibration." The master said, no, no, no. His nature is to stick, and my nature is to protect, to save him. So there are many Scorpios in the world, you know, they stick to everybody like elastic, very, very nasty bees or mosquitoes. From our side, we say, as Jesus said, "Forgive them, for they know not." And we avoid the situation, deśa and kāla, what I spoke before. Where are you and what is the situation? Bachāo me hi bachāo hai. Protection is a protection. That's it. Many people have such a nature, you cannot change. One man, he had a beautiful dog, a beautiful dog. And the dog had a beautiful tail, and the tail was always rolled like this. But man didn't like that the dog's tail is always like that. He wanted that the tail of the dog be straight. So what he did was, he bought a bamboo, which has a hole inside, and he put about 40 cm long bamboo in the tail and tied it to the body of the dog. A few days after, it will be tailed straight. So after one month, he took the bamboo away, and the tail rolled back again. So, some people are there like the tail of the dog. And we don't want to cut the tail of the dog, you know. So, in India, we used to say in Rajasthan, "Mūrakh kī mūse" or "Kutte kī pūns." How many times have I told you that here? There are some people always doing with their moustache like this. So, Gurujī says, "Mūrakh, you know, this is a stupid one all the time, you know." So, murakh kī mūñch, the moustache is a moustache. And this is, they are holding like this. So, mūrakh kī mūṅch and kutte kī pūṅch, dog, the tail of the dog, they are always like this. So just take it. Anyone more? Fasting has many, many meanings. First of all, it's healthy. So the whole week we are eating, so one day we give rest to our digestion, to everything, the digestive system, to digest all. So if you are fasting twice a week, fasting every Monday, that's the day of Lord Śiva. It means, weekend you ate a lot, now Monday you give the rest to your stomach, if you want to see it in this other. Or fast on Thursday, so that you have a good appetite for the whole weekend. So fasting is good for health. Second, fasting develops willpower and discipline. Sometimes God tries to test us, how strong we are. And on the fasting day, your friends will invite you for lunch. And say, "Come on, there's a good pizza, or there's a good Indian curry and parathas, come on, samosas." Oh, little one, tomorrow you can fast. You say, "Okay, I will fast tomorrow." It means you broke your discipline. So, the key to success is self-discipline. Then, on this particular day or in this particular mood, there is a special energy. When you are fasting, then your body and your consciousness are capable of receiving this positive energy more. And when you are fasting longer in this period, this is called saṅkalpa anuṣṭhāna, then your wish is fulfilled. Many times people said, "Okay, what is your favorite fruit?" So you said cherries. So now, for 25 years, I will not eat cherries. This is my sādhanā: to fulfill this or that for someone or something, your wish comes true. But you need a discipline. One day, someone gave you a cake, and inside was a cherry. You ate it, and you broke your bone. So there are many spiritual, this spiritual connection is purification of the body and mind. Consciousness and energy are developing the discipline and achieving some higher goals through this saṅkalpa. Now, if there is discomfort for your body, for example, on a fasting day you get a headache, or your blood pressure goes very low, or a pregnant woman, or someone taking medicine for diabetes who has to take medicine and eat a little bit, in that case we should not, we can replace the fasting. How can we replace the fasting? That much food and grain you can throw to the birds, or feed your dog better. Or some fish in the pond. But nowadays, you feed the fish, and another one will be fishing. So this is another problem. Or go and give the food or five dollars to some needy person. There are many in the street. In this way, you can replace your fasting. But on fasting day, you can drink your coffee, your chai, you may have a piece of fruit, you may have a glass of juice. In the worst case, you can have a piece of fruit with a few nuts. More, if you take, then no more fasting. Anyone more? Yes. Yes, you have to make your saṅkalpa, you have to make a vow. I will do this for this. You permit yourself. Yes, if it is your husband, then he will change, or someone will change. Well, a husband can change if the wife has to change. And beginning when I came to Europe, I was in Vienna, and I had a yoga class, and there were some diplomatic ladies coming to the yoga classes. And after two months, one lady asked me, asked me, "Swamiji, is it possible?" I said, "What?" That I practice yoga, and in fact, it influences my husband? I said, what do you mean? She said, "Since I practice yoga, my husband has become more peaceful." I said, yes, because you became peaceful. You were always the saw, the nerve, for the nerves, you were the saw. She said, "Yes, yes, I changed a lot." I said, "That's it." There is one little story, a psychological story, about one couple. There were two young friends, and they knew each other for about five or six years, and then they married. They married, and after five days, his wife withdrew from him. She was somehow changed. So it went so far that husband and wife, when they got up in the morning looking in the window, said, "Good morning, you go to work." Then you said, "Bye bye." She was in the kitchen and didn't answer. When he came home, he said, "Hello," and she said, "Yes." That's all. So they were together only because of society, social life, and so on. When they came home, they were like strangers. But when they came home, then they were celebrating their 50th, a golden marriage jubilee. So, husband, he was very kind. He said, "Well, you know, we are 50 years married, and let's go for holidays to somewhere on the beach or something." So they drove the car. They stayed in the hotel. The man went to the manager of the hotel and said, "You know, sir, tomorrow we have a golden wedding day." Can you, at breakfast, give us a little nice umbrella in the garden and arrange a nice dining table? He said yes. He said, "If some flowers." Okay, okay. We will do it. Now they are sitting at breakfast. She is sitting there. He is sitting there. She is looking there. He is looking there. Then the husband said to her, "My dear, you remember, it is 50 years we were married. This is our golden jubilee." She said, "Yes, I know." But he said, you know, this 50 years was hard for us. She said, "I know. But what could we do, or what was the mistake?" She said, "You are." He said, "Okay, what do you mean that I am?" "You are the selfish one, always." He said, "What do you mean that I am selfish?" He said, "When I first came to know you, and we had breakfast, and we had lunch, you know, always when you cut the bread, the first part, the crunchy part of the bread, you took it." And you gave me only the soft one, like a sponge. I thought tomorrow he will give me. But you were so greedy. You went in the kitchen and cut only two, put it in your plate, and you gave me the soft one. But I had a hope after marriage you would change. I waited five days more, but you didn't change, so I gave up. Till today, you did the same thing. Look, you have that part of the bread on your plate. He said, "Oh, and you know what I was thinking? How greedy you are." Always, you gave me the hard things, and the soft ones you were enjoying. I was expecting that one day you would say, "Darling, you have the soft one today." He said, "Is that true? Is it true that you wanted to have this part of the bread?" He said, "Yes." Then he took the plate. Let's change us, and they change the plate. Today is a real wedding. So he said, "No, no, it's not a real wedding." Today is a real honeymoon. That's it. So sometimes, with a little misunderstanding between the husband and wife, something comes. So, we have to make a step forward. Mahāprabhujī said, "If you are five meters far from me, then I am also five meters far from you." Now, who is going to make one step? Otherwise, good wishes. Let's pray and take it as it is. I wish, anyhow, the person whom you mean will change. A blind person says that there is no sun, but there is sun. And the one who is seeing, but later becomes blind, then he sees that there is no sun. She said that some people believe in God and some don't believe. And some people believed in God for some time in their life, and then they said, "No, God is not there." So I said, when a blind person is there, a blind person will always say there is no sun because he can't see. So when the blind says there is no sun, it does not mean that there is no sun. And one who has seen the sun but is now blind and says, "No, I don't see the sun, there is no sun," it means that the sun is not there. So if you believe in a God or you don't believe in a God, God doesn't lose anything. There is a God. So it is a science, scientific. Today, people don't believe in this, and there is no God. So Gurujī told one story. I had many satsaṅgs like this. So there was one beautiful park, and one yogī was sitting and meditating under a beautiful, small, or beautiful, big tree. And that big tree was a tree where there were small berries for the world city. An artist who doesn't believe in God at all. And he was a professor of the science or something like that. He had many, many titles, doctors and so on and so on, doctor, doctor and so on. In the afternoon, he went for a walk. He had a hat on his head. He had a nice walking stick. And his mustache was like that, a little decent. And when, after walking through the park, he saw one man meditating. That scientist said, "Now I don't believe in God," but he said, "Oh, God." So it is a proof that he believes. What a stupid man. If he had studied something, he would have become some doctor or scientist or professor or something. Just say, "Dear God, God, where is your God? There is no God." He felt pity in his heart, and he thought, "I should go to him and give him some good advice." He should begin school or go to school, or it seems that he has learned nothing. He came there and said, "Good evening, afternoon. What are you doing here, if I may ask?" He said, "I am meditating, praying." Meditating, praying? To whom? To the God. Did you see the God? He said, "No." Do you know there is a God? He said, "Yes." He said, "He is stupid, there is no God." That's why you didn't see him. If God will be there, you will see. There is no God. And if God is there, then he is stupid like you. Then the yogī becomes angry. What? You said God is stupid? What is the proof? I want to know the proof. He said, "Oh, that's not hard." I can tell you many proofs, but just one proof I tell you immediately. He said, "Yes, please tell me." What do you mean? He said, "God made so many mistakes." God made a mistake. He said, "Yes, God made many mistakes." Which one? I show you now. Look. You are sitting under the tree, which is nearly 30 meters high. Big tree, and it has so little berries on it. And look in the garden of the neighbor, he has pumpkins, big pumpkin plants. And these plants even can't stand up. The vine, and it has such big pumpkins, about 20 kilos, 30 kilos. That's your God? He should give big fruits to big trees, small to small ones. Yogi said, "That's all, sir." What do you mean, "That's all?" Salt and sweet. If you understand, understand it. If you want to learn more, come to my college. I will teach you more about science. He said, "Just one minute, sir." Yogi went into his house. Be merciful to your child. Give him your blessing. A small berry falls from the tree onto the head of the professor. So the professor was doing like this. Yogi said, "What happened, sir?" He said, "Oh, nothing, this little fruit." He said, "Don't say nothing." What answer will you give? A 20-kilo pumpkin will fall on your head. Scientists, we must research this. God will never make a mistake. We think God made a mistake. It is a mistake on God. No. Either you respect and know that God, or the mistakes are in you. It is our ignorance that we see the mistake. And who wants to find a mistake can find a mistake in everything. Ask someone, can you tell me, the many people and poets we came together, is there any mistake of God? Not a mistake, but God forgotten. And how can He forget? So one boy stood up and said, "Yes, I know what God, many things he has forgotten, and we think it is a mistake. But I can tell you in my poetry," he said. "What?" He said, "Sona mein sugandh nahi aur nahi chandan ke phool, gana ke phal nahi ye bidana ki phool." Clear? Understand? Gold is such a beautiful metal, but there is no smell in it. If gold had a nice smell, how good would that be? And the tree of the sandalwood does not have beautiful, big flowers. When the sandalwood itself has such a beautiful smell, how would the flowers be? But there are no flowers. Or nahī gānā ke phal. Gānā is the sugar cane. How sweet is sugar cane? Very sweet. But it has no fruits. If the cane itself is so sweet, how sweet will the fruits be? So, whoever wants to search for the mistakes in you will always find something. So, people who want to say there is a mistake, then it is a mistake. There was one man always finding some mistake in his wife. And always something, something. Now she served him soup. And he said, "Is your hair in the soup?" She said, "There is no hair." And he was searching so long and crossing his head till his own hair fell in. He said, "Look, he is here." So, there are people who want to find the mistakes. They are mistaken themselves. It is their boiling brain and heart, like a stone heart. That person has nothing. That's called, we call, Pagal Kutta. You know what is Pagal Kutta? A rabid illness, a dog who has a rabid illness. So, Pagal Kutta bites here and there, and there, doesn't give peace anywhere. And Pagal, the mad fox everywhere, spits wherever it goes, infections coming. Therefore, thanks to God that we do believe in God. One day, one man came and said to Mahāprabhujī, "Mahāprabhujī, I don't believe in God." And Mahāprabhujī said, "And?" God doesn't lose anything if you believe or not. Dog doesn't believe, monkey doesn't believe, kangaroo doesn't believe, possum doesn't believe, but human believes. So now you can judge yourself where you belong. So, we humans, we know there's a God, and we do trust. And whenever you pray, and the people who don't believe in God, at least they believe that they don't believe, and that's also a belief. Okay, thank you. Today is finished, and now you will have a nice prasāda of halvā. We will have one peace prayer.