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We are still on the beautiful bank of the river Saryu. We are on the bank of the Saryu, enjoying the beauty and glory of the river in a symbolic way. The stream of love which flows from your heart—that is the beautiful river Saryu. God, who is residing on the bank of that river, is in the heart of God Himself. Your best qualities are the beautiful parks and beauties we have been listening about these last days. Your qualities—and the negative qualities, too, are those we have been listening to. God, Rāma, with His brothers, they come together when they speak, when they play, when they smile. It is beautiful—like the opening of a beautiful lotus on a beautiful lake. Different colors: the blue lotus, the pink lotus, the yellow lotus, the white lotus. These are all beautiful lotuses, and when they open their petals, it is a beauty. All four brothers, when they meet each other, when they look at each other, when they speak—their love and harmony between them and their beautiful smiles—that is the sweetness of the water of that beautiful lake. The humbleness of the devotee, the real prayer of the devotee, is the heart. This all is the beauty of this water. The purity in the devotion of the devotee is so wonderful; it makes all hearts very light. So the lightness of this water, the purity of this water, is like devotion. This water is indescribable. Even if you listen about that water, then your satisfaction gets more satisfied, and it removes the thirst of your longing. There are different kinds of thirst. We are thirsty in many, many ways. It is God’s name which can quench our thirst. Unless we get this water of the Divine, our thirst will not go away. And it is only that water which can remove the dirt and impurity of our mind. Everything is very easy to clean, but it is very hard to clean the mind. The mind has many spots. One Mahatma said, "For many, many lives you wash your mind, but still there are the fat spots on it, and they don’t want to go away." So from life to life, we carry with us those impressions, those feelings, those aggressions, that hate and jealousy, which come out generation to generation as revenge. And it is that revenge, that kind of fire, which creates again the civil wars, the world wars. Against whom? Against some culture, against some religion, against some nation, against some race. Why? Because that exists in the minds of the people. So, in the fire of revenge, the blood is boiling from generation to generation. That is very hard to get rid of. Only those who can purify this—who have the name of God, who understand God, that God is for everyone equal, everywhere He is equal—one has to understand God, one has to practice tolerance in life. Then you can overcome; otherwise, you will die with those terrible feelings, and all the spots which you have in your mind, those spots will go with you. For many, many lives you wash your mind, but still these spots are very strong. Therefore, everything is easy to purify, but not the mind. All pollution is not so harmful; the most harmful pollution is the mental pollution. And every border does not exist on the geographical plane; the borders exist in the plane of the mind of the human. Therefore, the mind is very impure. Only by the name of God, through your mantra, can you purify your mind. Rāma su prema hi posata pānī, harata sakala kalī kalusa galanī, bhavāsrama posaka tosaka tosā, samāna durita dukha daridā dosa. That water of the divine river Saryu, which makes stronger the love of God Rāma, will inspire you and will support you. It is like when a plant is weak, and you give it some fertilizer; the plant will become strong and grow again. Similarly, the water of that Saryu River will strengthen your confidence, love, or bhakti towards God Rāma and will remove all the karmas of this Kali Yuga, because many people have lost their appetite because of bad karma. When this karma is removed, you will have good feelings again. That name of God, that love which will free us from the cycle of rebirth and death, that love of God, that water of that river, will satisfy your satisfaction. All pāpas, all sins, will be destroyed. The poverty of yours will be removed; you will become rich. All your mistakes and everything will be forgiven. All your sins will be forgiven through the name of God, through devotion, through surrender. Never think, even for one second, something negative. Every thought which you put in your mind, negative, is poisoning your inner self. So it is we who poison our inner self. It is we who make ourselves in trouble. It is we who make ourselves lonely and lost. It is the name of God. It is that water of the holy river Saryu, which will calm down and purify your passion, your anger, your pride, your attachment to sufferings, and will bless you. Or it will cultivate within you the pure knowledge, the knowledge of the Self, the knowledge of God. And it will create within you the strength of vairāgya, detachment, to understand more and more of God, to understand the world in a better way, and to awaken more and more devotion. Therefore, people should bathe in that holy water with great respect and great devotion. And when you drink that water, all the sins of your heart will be removed. All your suffering and doubts will be removed. Holy water—that’s the glory of the holy water. When you go to church, there is holy water. What does that holy water mean? There must be something. That holy water that is coming from that time onwards. As the language changes, the tradition changes, the cultural things change, but somehow symbols remain. And these are the symbols which are here; therefore, it is very, very important to understand. Firahimu mragajimi jiva dukhyari. Those who never tasted this water, those who didn’t drink the water of the river Saryu, those who did not wash their heart with that water—those weak people, those unfortunate ones—they are cheated in this world. They are running here and there, like thirsty deer in the desert. He is longing for the water, and he sometimes sees some kind of water—Fata Morgana—and he runs and runs. But there is always disappointment. So it is said, when you run behind worldly things, there is not this what you are looking for. There is no satisfaction. The deer runs and runs, very thirsty, exhausted, hot. Finally, he falls down and he dies. While dying, he still sees there is water. Again, he tries to get up, and with his last strength, he tries to move towards that water. And there is no water. This is this in Saṃsāra. That is why the name is given, Saṃsāra. Saṃsāra means there is no sense in it. It’s only to act, that’s all. It’s acting, karmas; what you are doing, that has a meaning in it. Nothing else. Therefore, only the name of God, that is our origin. That is divine. That is divine. In that direction we should run. In that direction we should go. Otherwise, you will never be able to reach the horizon. The horizon is as near as you come, that far it goes. So, this saṃsāra, this māyā—as near you come, that far it goes. You see, many times you experience your own children, for whom you did everything. You gave your time and everything. And when they are grown, they are gone. You had expectations: "These are my children. One day I will need them, and they will be there." No. There are many, many people whose children don’t even phone them, don’t even ask them, "How are you, father?" or "How are you, mother?" This is to be expected in this world. Again, you are disappointed. You thought at least this is mine, but that was again your ignorance, your disappointment. Finally, put your hope in God. Anyone can disappoint us, but be sure that God will never disappoint us. Therefore, Mṛga Tṛṣṇā—what you call Fata Morgana—that is called Mṛga Tṛṣṇā. Tṛṣṇā means desires, longing. A hungry person is longing for food, a thirsty person is longing for water, a poor person is longing for money. Everyone is longing, longing, longing. One thing is satisfied, the other is empty. When another you try to fill it, the other is empty. It’s like that: you get rid of a snake, and a fox is running behind you. You get rid of the fox, and the dog is running behind you. When you get rid of the dog, the other dog is waiting for you somewhere. You get rid of the ghost, and the devil comes. You get rid of the devil, and the spirit comes. That’s what we are always longing, longing, longing to get rid of, or to get something. Therefore, it is said: After many years of experience, Guru Nānak Sāhib said, Nāma bina, oh my mind, now you know what is in this saṃsāra, what is in this world. There is nothing. Finally, sumiran karale mere mana, now you shall meditate, think of God. Teri bitī umar hari nāma binā—how much your life is gone without the name of God? How much of your life has passed without the name of God? At the end he said, "In this world, no one is ours." Therefore, mantra—practice your mantra, meditate, pray, do good things, do it. You have a golden chance to do something good. And you also have the golden chance to do something bad—so I wouldn’t say the golden chance, but bad luck. So don’t think about what others are saying, and don’t care about what others are doing. You didn’t come for others. You came here for your own self. Besides this, you have some duties, dharma. But you have to get liberation. Hame he kam satsaṅg se jagat bhake to bhakne de. This bhajan you know. Therefore, Mṛga Tṛṣṇā—that hungry and thirsty deer—he runs and runs, but there is no water. So, lifelong you are working and running and running for someone, and in the end there is nothing again. Hungry, tired, old, cold, lonely, lost—a wolf in the cold snow. Name, mati, anuhāri, subhāri, guṇa, gaṇagani, mana, anavai, sumaribhavani, śaṅkarī, kahakabhikāta. Tulsīdās jī, say it again. Then, according to my intellect, I had been telling you very little things—some glimpses of that divine water, that holy water, the river Saryū. And through this, I was bathing in that water. My telling was that I had been bathing in that water. And now, my telling is, I am bathing in that water. And you are listening, so you are also bathing in that water. So Tulsīdās said, "My mind was bathing in that. I am now really pure, clean, washed nicely." And now I can go to God Śiva and Bhavānī—Śaṅkar, Pārvatī and Śiva. Now I can meditate and remember them, so that they bless me. Now the poet Tulsīdāsjī is beginning to say something again. You see, there is no end. A holy book means endless. God is endless, and God’s tales are endless. His glory is endless. When somebody is talking and talking, then people used to say, "What are you talking, Rāmāyaṇa?" Or, "Don’t make Bible." Don’t talk. You are talking and blah, blah, all the time. "Don’t make Bible stories," you know. Tulsidas said, "I bow down my head to the lotus feet of God Rāma, and I take his lotus feet in my heart as prasāda from him, his daughter’s feet, and his blessing, and I am going to tell you a beautiful story." Of meeting of two great saints, and when these two great saints come together, what will they speak? When the self-realized persons come together, what do they speak? When the wise ones come together, what do they speak? And when the foolish ones come together, what do they speak? It is said, "When the wise one meets the wise one, they speak about wisdom." The wise one meets the wise one and speaks the wisdom. When two ignorant people meet, they either start boxing or kicking, like when a donkey meets a stranger donkey. Then both legs are active behind, you know. That’s it. So, who is talking always negative, criticizing, and this—this is a donkey? They are all the time. Therefore, you are always one, yes. You have never experienced donkeys. You have never had any experience with fighters. You can box, but not only with physical hands. Someone is talking from the inside, how terrible he is, and why he did this and that. And some people talk so much from the inside that it becomes like a japa-japa, a spontaneous repetition. So at home, then they are talking with themselves. There is no one there. And you ask grandmother, with whom are you talking? She says, "Oh, my child, no, I am talking with myself." That becomes a psychological habit. That is a psychic illness. As soon as you go into your room and you open your house, you are talking and talking and talking. Why? Because your whole life, inside, you were boxing and talking. There was no one who should have spoken with you. So still it is not too late. You shall think over what I am telling you. And so those great saints, when they will meet on the bank of the Saryu, how beautiful it will be. That is something. Bhāradvāja munībhasahī priyāgā Tinahīrāmapatyati anurāgā Tāpasasamadam dayānidhānā Pramāratapatha paramasujānā. The great saint, Bharadvāja Ṛṣimuni, he used to live in Prayāg. Priyāg means where the three things or some things meet together. So Prayāg is there where Gaṅgā, Yamunā and Sarasvatī, three rivers, meet together. Where Gaṅgā, Yamunā, Sarasvatī, and those three rivers meet each other. And that is the place of Kumbh Melā this year. We will be there. We will see how it is. My first time also there. So, that’s called Prayāg. We also have one Prague in the Czech Republic, Prague. But there is only Vltava, and second are the people, good people. So in Prayāg, the great saint Bharadvāja Muni used to live there. And Bharadvāja, when he had in his heart great devotion to Śrī Rāma—atyanta prem. There are two kinds of love. One is just love, and the second is atyanta love, endless love, beyond all borders. And when you will love God in that way, then you can feel something. If you do it only occasionally, and the rest of the time you are shouting at Him, or you are not thinking of Him, how can it be? So we need atyanta love. Atyanta—it has no end. So great, says Bharadvāja Muni. He loved God Rāma so much. He was a great tapasvī. Who did austerity? He was the winner of the indriyas. All the senses were under his control, Yama and Niyama. All was Śama and Dharma. And Dayā. He was the master of this all. He was the saint of mercifulness. And always, he was the first one to do the good things. Any humanitarian work or veterinarian work. Or vegetarian work. Always, he was the first one to do good. And when we announce karma yoga, many people just go in the room and sit there. It’s very interesting, and I know who is sitting there and who is not doing karma yoga. They are escaping themselves; it means they escape from their liberation. They escape from their luck. I will see today how good Karma Yoga you are doing, because I have some duties today.