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Oṁ Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirmāyāḥ, Sarve Bhadrāṇi Paśyantu, Mā Kāścid Duhkha Bhāgbhavet, Oṁ Śāntiḥ, Śāntiḥ, Śāntir Bhavatu. Śrīdīp Nārāyaṇ Bhagavān Kī Jai. Salutation to the Cosmic Light, Lord of our hearts, Omniscient and Omnipresent. In His Divine Presence, good evening, dear brothers and sisters. Here and there, around the world, wherever you are, this blessing is coming to you from Holy Bhārat, Jaipur, Rājasthān, from Viśva Gurudev Āśram. For the last two months, we have been speaking on the purpose of human life, the differences between human life and other lives, rebirth, the law of karma, and spirituality. Human life is, in one way, great. But in another way, on this planet, only the human is struggling with this life problem: the human has lost the relation with nature. We try to abuse nature; we try to separate nature from us. But it is said, "O human, there is no difference between your life and the life of a tree. The weather situation, the season situations, the atmosphere, the elements—they all will influence thy life as they influence the trees, vegetation, or other creatures." Out of all these, which we say are 8.4 million different creatures, one is the human. But it does not mean that humans can say we are the best. You know, the crocodiles also say they are the best. Cobras also say they are the best on the planet. And a mosquito comes in the night and makes a sound on your ear when you go to sleep. They say, "Hey, human, what do you think, that you are the best? We are the best." So who are we to judge who is the best and who is not? But besides all this, the creator has given to humans that kind of intellect which can be educated, can be developed, endlessly. We know that the truth, God, the Almighty, is beyond the border, unlimited, and we are limited ones. As long as we remain in limitation, how should we know what is beyond? It is said, like a frog in a small pond. The frog thinks, "This is my world." Someone took it and brought it to the ocean. It jumped in the water, looked out, and said, "Wow, I thought my world was biggest, but this is like endless." Still, through human life, there is some tendency, some principle. There are some tattvas which can guide one born in human form and become a guide for humans. That is very important. One of my best friends, like my elder brother, respected Gulābjī Kothārī—who knows him? Who does not know him, especially from yoga and daily life? All know him. A person full of compassion, full of understanding, great, wise. I requested him to come today to our Viśva Gurudev Āśram, Jaipur. This morning I was at his home to visit his mother, who is a little ill, and we had a very nice satsaṅg there. When you go to the wise ones, they always talk about wisdom. Today, during the talk—he is a very busy person, a great journalist now on the international level—he said something: "If you can't remove a thorn from the way, why are you throwing more thorns there?" Do you remember? Great are they who will remove the thorn, and blind and stupid are they who will throw more thorns on the ways, so that humans or people can suffer more or be confused. So Gulābjī, today you are most welcome, Hari Om. I will not take more time from you; the floor is yours. Our salutes to all our gurus. We are talking about the purpose of life. Do we know who we are? Without this, how will we know the purpose of life? Do we know how life really works? Or, you say, how do we work in life? Our body, does it work itself? No, it needs some command from somewhere. We know that the brain gives commands and the body starts working. But the brain will give a command only when there is a desire in the heart. If there is no desire in the heart, the brain has no command, and the body does not move. So we need to learn about our body, we need to learn about our brain or intellect, and we need to know more about our hearts, our emotions, our feelings. These are all our instruments, tools to fulfill our life. Then who are we? This is my body. This is my mind. This is my heart. Then, who am I? Who is talking? Who is listening? These are all the basic things. We should do our best to find the answers. There is no common answer to satisfy everyone, because this answer needs personal involvement, wholehearted involvement. That is what you call meditation. Talk to yourself about yourself, not about anybody, not about any God, not about any energy or super powers. Talk to yourself about yourself. Just 10 or 15 minutes a day, and see in one month how much you know about yourself. Then you will realize, "I did not know the purpose of my life." But if you start this practice, maybe in the course of time you start looking at more and more dimensions of your own life. It is very clear: I move every day, I travel every day, but if I have no goal to reach, how will I select my road? Where will I move? Where will I travel? I don't know the distance between myself and my goal, my destination. If you want to achieve, then there is no purpose of traveling every day. Life is a big journey. A journey for 100 years is too big. So our first need is to decide: what is the purpose of my life, what is the goal of my life, what is the direction of my travel, and how much time I should take to reach the goal. First, I have a limited life span, hypothetically. Practically, I don't know when I am going to die. So we should think today is the last day of my life, and how much I can do, how best I can do, I must do it. Why? Let us see. How do we do? Can we produce a desire in our heart? Can somebody say that he or she can create a desire? No. Then life is not governed by me. Even if I say, "I live of my own, in my own way," it is not possible, because you cannot create a desire in your heart. You accept the desire, or you reject the desire, or you suppress the desire. You have three options, but you cannot create a desire. So how does this desire come up? In India, we believe, or say, our basic philosophy is that of Karma, the results of karma, and we have to consume the results. We cannot run away from the results. This gets translated into the theory of death and rebirth, where you have the fruits, results of your own karmas. So, when a child is born in India, the first thing we do is we run to the astrologer to find out what is the fate of this child. I have not seen it in Europe or in America. Something is happening like this, no. But I am talking about what happens in India. You go to the astrologer. He will make a horoscope and then give some forecasts about the main events in the life of the child. This is the experience of this country, that all these important events plotted by the astrologer generally do not go wrong. The time of birth, the time he gets married, the time of the children, or whatever—all the important events in life are plotted by the astrologer. How? How is it possible? Scientifically, it's very difficult to understand, difficult to believe. But I have a big example to put before you. In Russia, one aircraft crashed and nearly 60 people died. This is a communist government. They don't believe in all this religion and God, astrology, nothing doing. But some people got the idea that they must check the horoscope of all sixty people. When they did it, they found that there was a death at the same time in all the 60 horoscopes. Then they started believing, and even the duties of the pilots were decided after reading the horoscope, so that if the pilot is getting some problem today, he will not be put on duty. Otherwise, it will be a danger for all the passengers. So, when this graph of 100 years is drawn by the astrologer, it is because of the planetary situation, the positions in which we are born. How? It's a big theory to say how our birth is governed by the sun, moon, and earth, those forces. But to cut short, I'm just coming straight to say this: this graph is drawn by all the karmas we did in our past lives. He said there are 8.4 million creatures on this earth. We don't know from which body we are entering into this body. But what we did, and what we are going to pay for, is this graph of the past. This is the result of past lives. And there will be another graph we will be drawing in our present life. That will become my future again. Is it clear? That means my life is the result of the past graph and the present graph. You see, so this will be a third graph. My life will be governed by both past and present. That means the most important part of my life is my present. You cannot change the past. It is like your graveyard. It cannot come back. It is a dead part of your life. You cannot control your future because you don't know anything about it. You don't know what will happen tomorrow, maybe after two hours. So, what is in our hand is the present. And the way we use this present will decide our future. That means I am the creator of my own future. Unknowingly, I created my future in the past. But today, as a human being, I have the option to decide what goal I make and what karmas I do to create a good future. That means how I use my present. And present means what? The past is millions of years, the future is millions of years, but the present is just a moment, just a fraction of a second. You say one word, and it is already past. Why is it so important? Why are our meditations so important? Why did our ṛṣis spend lives after lives just to catch this moment, to understand this moment? This is my present, and I am not conscious about it. When I am eating, there are many thoughts going on in my mind: I want to meet somebody, I have to call somebody, I have to do something, or I have to go there, or whatever. I don't know. There are many things happening in your own mind. We don't know who is eating. We don't know the taste of the food. We cannot imagine who has cooked it. There is no flavor of my mother or my sister who has cooked it. My body is telling me something about the food, and I am not aware of it. I am eating everything, whatever is coming. Otherwise, if you are conscious, your body will say, "I don't eat today," or "put it out," or this or that. Then my mind will say, "This was not cooked by my mom. Somebody else has cooked it, or we got it from somewhere." You see, we are not living in the present. This is all. And why is it not possible? Because we have no goal. We don't know where we have to go, what we have to do, which direction we are going to move, or what we want to achieve. Unless we have this goal set, we don't know what to do. When you thought, "I am coming to this ashram," you know what is the road. And you don't bother about all other roads going in different directions. This is the advantage of having a goal. All your energies, all your time, all your strength, and all your resources are put in just one direction. And you forget about the rest of the world, what is happening. So now we are talking about desire. First, desire will come from the first graph in my heart: "I have to go somewhere, I have to meet somebody." There will be a desire to travel, to go to that person. Then there will be a desire: "What is the result? What are the karmas?" I am going to exchange with that person. It's a big theory, how this desire is governed by the past. We call it prārabdha. Prārabdha means the result of the past karmas which I am facing in this life. I am carrying it with my birth. And there will be a second set of desires which are related to my goal. This is the most important part today, which is in our hands: to build our own future, we must have this goal done. Because this becomes your commitment to your life, a commitment to yourself, not to anybody else. Not to Swamījī, not to Gurujī, not to country, not to friend, not to parent. This is the commitment to yourself. Then you see how thoughts come in your mind only on this commitment. This becomes your faith in life. It governs your life. It becomes a dharma for your life. It identifies you in this society. And you don't worry or don't bother about what is happening in any other area with anybody else. You are just concerned with this one-point program of life. This commitment and this environment are responsible for creating new desires relating to your present goal. But to maintain this desire is why the topic is so important. I may have some desire, but there are forces to pull me out this way or that way. I sit down before the TV, and I forget to go to some work. I promised somebody I would reach, and after looking, I am sitting before the TV. I forgot it. So sometimes a good sound will attract me. Sometimes a good scene, good people, or a good sight will attract me. Sometimes a good taste will attract me. There are many senses pulling me away from my goal because the heart is so weak in that sense that once it starts liking something, it goes after it. It doesn't bother what the brain is saying or what the controls of the brain are. In this situation, we need something, some force which can teach us how to hold ourselves. Without this, no. For a common man, with all the karmas of the past, it is very difficult to hold on to the commitment. It is not very easy. The second thing is, we say there are two elements in nature. Science calls it matter and energy. Our Vedas call it Brahma and Māyā; they are synonymous. It is only a language which is different. Otherwise, the meaning is the same. Māyā is the active force, the energy part. Brahma is the matter part. Māyā collects some part of the matter, a portion of the matter, and creates the world from this. There are sets of rules and formulas which we can discuss. We know how Māyā is working in life. But what is important to understand is that in my body, when I have four levels of life—body, mind, heart, and my spirit—I can see only my body. I cannot see the thoughts. I can't see my feelings. I can't see my soul. That means my body, this particular one portion of this life, is governed by three invisible portions of my life. I can feel how my thoughts are going on by looking at the body. I can feel my heart by looking at the gestures I make on my body, in my eyes. That means all three dimensions of my life are expressed only by this one body. Now, if you want to understand why something is happening in the body, you will have to understand those three areas which are invisible in life. Why is this knowledge important? Sometimes you have to understand this. Because everything which is outside in the material world is not responsible for what is happening inside. And if we don't know what is happening inside, then we don't know why we are acting like this, why we have desires like this, why we move like this, why we have relations with people like this. For everything, we need to understand this invisible part. And when we say Mātṛ Devo Bhava, Pitṛ Devo Bhava, Ācārya Devo Bhava, what does it mean to us? Mother or father or guru, they are all the gods for us. But what does this god mean? How can we define this word "god"? They are god, but god is invisible. So when I see Swāmījī, he is not that god. When I say "Ācārya Devo Bhava," that Deva is not Swāmījī in this body. No, it is something invisible. It is the cause of the action; without cause, there is no action. I think it is a very common physical fact. So we look for those gods in the form of invisible energies working inside us that will define my life, the purpose of my parents in my life, the purpose of my guru in my life. Then we will know. We talk hundreds of things about our gurus and our parents, but we don't know anything, any meaning behind it, because we cannot see that God. My God, God is prāṇa. In India, in Sanskrit or in Vedic scriptures, prāṇa is synonymous with the word God. So whenever you say God, it indicates some prāṇa. You have 33 prāṇas, you have 33 gods, you have 33 syllables in the Sanskrit alphabet. What is important for us is to understand why we call these three gods running our life every day, every moment. We know our body is created or produced by parents, but not the soul, which is talking, which is moving, which is living in this body. It is not produced by the parents. Somewhere we have to learn this relationship between the body and the soul and nature. Otherwise, again, all our decisions will be wrong; all our perception about life will be wrong. How to synchronize? Suppose the soul was a tiger before coming to my body, then who will know that it was a tiger in the past life? And if I don't know, then this tiger will use this body like a tiger for the next hundred years. The purpose of this dharma is to make this tiger a good human being before he comes on the earth. See the depth of dharma in this country. Only a mother will understand from which body this soul has come to this family, this house, this body. Because all our tastes will change, all our thoughts will change, all our feelings will change, all our dreams will change, all our activities will change, and she will analyze everything to just find out who has entered this house. Then she will try to transform this wild soul into a good human soul. This is why we say mother is the first god on this earth. First, we say first guru. Why is mother the first guru? Because before we are born, she transforms our soul into a good human soul so that we can use this body like a good human being. Otherwise, it is not possible. You see more and more wild animals in this human body, or we call them human animals. But when you start looking for the role of the guru, the mother is the first guru. After we are born, we are not staying with the mother. And still, whole life we say mother is the god, father is the god. Why? We have to see a little more deeply. I give you an example: you take a mango seed, a good tree in the hand. Can we see a tree in this seed? No. Can somebody see it? Not possible. But we have a faith that if we put this seed, if we sow it, if we take care, nurture it, it will turn into a tree and will bear more and more mangoes. So there is a faith. But if you do not... you like the seed. You want to preserve that seed because you like it. You put it in the fridge, or you put it in cold storage. You cannot have a tree; you cannot have a mango. So, the first condition is: we put that seed in the earth. Maybe after 10 days you feel like seeing what has happened to that seed. Remove all the soil and see. You will see the seed has broken into two, and one or two leaves have started coming out. What is the meaning? If you cannot sacrifice your life, you cannot create a new life on this earth. If you love yourself so much that you live only in comfort without any sacrifice, do not imagine that you can create something. You are just like sitting in cold storage, in a fridge. This is the first condition in nature. If you want to create something, be ready to sacrifice your own life. Forget about yourself and see something else. After two years, you see what happens to that sapling. It has turned into a big tree, a huge, big tree. After five years, it becomes even bigger—maybe five tons, ten tons, or twenty tons by weight, with millions of leaves. Who is sustaining this weight on this earth? The roots are just very little. Then how? Who is holding it? Then you see there are millions of flowers, and then mangoes and juice in the mangoes, and there is a sweetness in the juice. You keep on, just go and study. See, things are improving day by day. How? And the same mango you see belongs to the same seed family, not from any other family. If it is an Alphonso seed, all the mangoes are Alphonsos. What is the message? That seed which you saw after fifteen days lost its existence, but it was working in the tree, in the leaves, in the flowers, in the fruits, even in the juice, even in the sweetness, because everything comes only from that seed. That you cannot forget. You can't see it, but it is holding the tree; it is holding the fruits invisibly in the prāṇa shape. This is where you look for the Mātṛ Devo Bhava, Pitṛ Devo Bhava, Ācārya Devo Bhava. The body of the seed was given by the parents, by the seed. The juice comes from the intellect, the moon, the sun, those areas of the universe. So if you want to look for the reason, you can't see the tree and say that the tree is bearing fruits for me. Know the reason is that seed. And then you look at yourself, what you are. You are a tree from your parents. You are not the seed today. You are the tree. Mind it. If you remember this one word, then you will do everything without involving yourself, without any attachment, without bothering about the results of what you do. Karmaṇi vādhikāras te. So long as you think you are a tree, you are going to bear fruits for the society, not for yourself. No tree will eat its own fruits. The tree, the seed sacrificed life, got converted into the tree, which we are. And this is the most important message in Indian philosophy. Don't bother about the results, because they are not in your hands. Sometimes the result will come after two hundred years. I will not be there. But then I will take another form, another form, and then after two hundred years I will be there in some form to face those results. This is the theory in India. But when you are looking for your parents, you are looking for the gurus who give you the knowledge, that knowledge continues to guide you all through life. Just as parents are moving in the tree, the guru also is traveling in the tree, in your whole body, in all your prāṇas. And see, there are still things which parents can't do, but a guru can do. There is a difference. Why is a guru given a position as big as the parents? Parents cannot, you know, there are many, many things. There is not only just one thing. If we write down the attributes of a guru in our lives, they are countless. First, he studies our past. Even if we don't study ourselves, he studies our past, out of A, B, C, D, how much we have learned in the past lives, up to F, up to M, up to Z, whatever. But he will first try to understand how much you know about life, and from then onwards he will start teaching you. Parents won't do this. The Guru will increase your capacity to hold the knowledge; nobody else will do it. Then he will pour the knowledge, so to speak, and the utensil, you, will be full of it. Next dose of the knowledge, then again the Guru will expand your capacity, then again pour more. See, nobody is doing this much effort to improve you, to take you to those heights, to fulfill your dreams. And the Guru has only one dream: that you fulfill your dream. That's all. He doesn't have his own dream. His dream is your dream. There are no two dreams. Whatever he knows, he offers you without expectations, and creates the capacity, puts you amongst the whole wisdom he has learned, not only from scriptures, but also from his gurus. So whatever he is speaking to you, he is speaking from his gurus. Mind it. In all the fifty or sixty years of his life, whatever he was taught, he is passing it to you. And now, put one question again here, and you will find many, many answers. From where did you get this seed? From where did it come to you? From some tree. And from where did that tree come? From some other tree? Or then you go back. Some old tree and some old seed, and some old seed and some old seed, finally, where you reach, you reach at the beginning of the universe when we all think alike, when we all think in the past, and we regress from where we are coming from, where my father came from, his father came from his father, and like this, if we go. On regressing and looking at life, we all reach at the same place. That's where Kṛṣṇa says, "I am present in everyone. Everybody is having, say, part of me, or I am part of the whole world. Nobody is without me." This you can experience at this place, and it's not so simple. When you look at the dimensions of the body, of the intellect, or of the mind and heart, there are many, many... Everyone has his or her own dimensions of life, and no two persons are alike. No two persons are alike. No. Then, all the knowledge we are getting from school, colleges, internet, television, media, whatever books, is all coming from outside. It is my borrowed knowledge. It doesn't belong to me. When you are in trouble, no book will help you on this earth. No Purāṇa, no Veda, no Śāstra will help you. No, then who will help you? The Guru, the wisdom of the Guru moving in your own body, that will give you what is called wisdom, not information, not knowledge. It is wisdom we call Prajñā. Prajñā kisko bolte? Ritambharā tatra prajñā, something which can see the invisible ṛt. Ṛt means which has no form, formless, and if something which can see the invisible, the formless, that is it. That means prajñā. This capacity to see the invisible is the main task of the guru. No teacher, no parents on this earth can teach you how to feel the invisible, how to live in the invisible, how to understand the invisible inside you. If you don't understand the invisible working inside you, you don't understand yourself. No, no chance. Then the purpose of your life is not complete. Maybe you take birth four times, ten times. No, not possible. That invisible Guru inside will teach you about the invisible world, will make that connection between the two invisible potentials, powers, or the areas of the wisdom, without which we can't understand, because all these prāṇas are, again, I said, devas. Devas means the cosmic, or rather I will say solar, from the solar zone. All the energy that is available in that zone is known as devas. We call them prāṇas inside, and gurus and parents, they all work like prāṇas. And we know, my father or anybody's father. He contains in his seed the portions from seven male generations. How the cosmic life works inside us, sometimes we say he behaves like the father, he behaves like the grandfather or great-grandfather, but it is because of those strengths, and the same way. The female works in the body. There are seven generations of females, from mother to grandmother to great grandmother, likewise. So now you see the dimension in my life, the complexity of my life, or this body is not that simple. If I want to understand the seventh generation of my father, I can't even imagine. But it is the Guru who travels with you in the prāṇa shape, and his interest is to convert you into a guru. Who will do this other than him? I don't know. I have not seen anybody that wants to transform you. It's only the guru. Who will be happy on that day when you become like him? Then you see, can we imagine the importance of guru somewhere? Can we place him this way? Who else will try to bring you to that level? Everybody tries to push you away. But it's only the Guru who converts you like him. His dream is to make you like the Guru. But see, he is now sixty, disciples are now forty, thirty-five. In forty, he will make you like himself. Then you have another forty years to grow further, which nobody can even follow. I say, if you can understand this fact, you can shape your life by having control over all invisible forces inside you. Without that, it is really not possible. Really, it is not possible. Guru has many, many more meanings, not one or two meanings. Guru, in my experience, is that the Guru works more for you than you work for yourself. Why I like the Guru, why I respect the Guru is only because of this one reason: that He works for me more than myself. I may be proud of my own work or hard work, whatever you call it, but no, I know that I don't work that much. I have seen my Guru working for me, and in my life, I cannot forget that scene. That every morning He will get up, He will prepare Himself to teach me. Can you believe it? It's very difficult to follow that a guru prepares himself to teach the disciple every day. What does it mean? There is a sūtra, a śloka, or a verse in which the guru wants to teach you today. And he knows you cannot understand this. He will try to digest that verse in his intellect. You see the bee working on the pollen of the flowers. What does it do? It digests everything and creates honey. And honey is the only product on this earth which you need not digest. It is automatically digested, and it is always sweet. This is the task of the Guru. He will make all complex knowledge, wisdom. He will digest himself, bring it to that level where I can follow the real meaning behind it. What is the intention behind this verse? What does it want to tell me about my life? It is very difficult because he knows I have learned up to M or N or R, whatever. He will digest that wisdom to that level. For one person, he will digest up to E level; for another person, up to R level; for another, up to P level. For twenty students, he has twenty levels of the same verse. He will digest and teach each one at his or her level, like a honey. He will distribute honey which each one can digest. In India, we call honey "Madhu." All other sweets are known as "Madhur," except honey, because that "R" in the end is a symbol of fire. That means everything else needs to be digested, not honey. And the Guru serves us with honey, not with sweets. Don't need to digest it. He digests it before serving us. If we put that picture before us, I think then we know how much he works for us. No, today we are sitting for two hours, and I know only about two hours, but I don't know about another two hours. He was sitting in the morning and preparing himself for what he would teach me today. For two hours, he would be working, maybe for four hours, to teach me for two hours. I think our education system has never taught us how to respect our own gurus, because no teacher has shown personal affiliation, affections, or concerns about my life. The teacher will come, talk about the subject, and say bye-bye. Period is over. No, no, Guru knows. He knows that there are twenty people who have twenty different aspects of life. He will live like it. He will live like another one. What is the future of this person, this person, this person? Accordingly, he will teach. He is an individual. He cannot teach like a factory, you know, where the whole school is run and every product or every student is the same. No, not possible. With a guru, not possible, provided you have faith in your guru. If you have faith, you are the future guru. There is no doubt about it. This is my guarantee I can give you. If you have faith in your guru, you are the future guru. There is no doubt. And you will create more gurus. As we say, "Ahaṃ Brahmāsmī." And I am one, but I want to create many. Guru is the symbol of Brahmā. In that respect, he creates many Gurus in his life, provided people have faith in him. And then again, everyone further, like the tree creates many, many—each tree creates many, many mangoes. From one seed, from one Guru, you have many disciples, and from each disciple there are further many more. So I think, if we have a vision to look at life, how I do my part, we say, if nobody knows what to do, there is, we call, puruṣārthah: dharma, artha, kāma, mokṣa. There are four, say, pursuits of life. You fulfill four, finish your hundred years, but it's not still that simple, because dharma is the beginning, the first part. When you go to the Vidya part, then also you see Dharma, Jñāna, Vairāgya, Īśvara. Everything starts from Dharma, so life moves around Dharma. Dharma means the commitment, commitment to ourselves, to our life. So, what is Mokṣa? Liberation, liberation means we come out of the range of desire. We fulfill all our desires, we become free of all desires, and we live in peace. So long as there is this desire in my heart, there is no peace. I will continue struggling to fulfill that desire. If I meet all my desires, fulfilled, then I can rest in peace. That area of life is known as liberation, mokṣa. These two areas, two disturbances in life, in liberation, are earth and calm. That is the money and the desires. So we have to learn from Dharma how to control the desires, how to understand the importance of money, and how to use it. Surely, we rest in peace at the end of our life, and thanks to—I mean, we should all be grateful that we have some Guru who will not allow us to waver from our goal. He will keep us, motivating us every day, every moment to be, to stick with our commitment to our life, to ourselves, and I think that is the message from the Guru. That is where we are, and in the end, you also become part of him, he becomes part of you. There is no difference between the disciple and the Guru, both are the same. That is, you can say, the area or the main aim of life. So both of you, the guru and disciple, can live in the sannyāsa āśram the last twenty-five years of life in peace and in service to the people, to God. Hari Om. Minute to minute. Thank you, Gulābji. Dear spiritual seekers, aspirants, practitioners of yoga and daily life, the path of spirituality, who are searching the same life, who would like to know who am I, very beautiful, very nicely explained, the subject of what means the Guru, what means the mother, father, devas, for that we thank our Gulābjī. Yes, that's true what he said, that the Guru works for us more than anyone works for us in their life. Guru is that one who, Gulābjī said, that bee which collects the taste from all kinds of flowers, bitter, poisonous, sweetest, best—all the bludgeons of different plants—and digests in his own stomach. It turns into nectar, honey, and gives to us. Similarly, as he said, the life of the master is that which is working twenty-four hours for the disciples without expectations, experiencing the different situations of life, but constantly producing that nectar of wisdom for what we call liberation. That we are able, capable to talk to ourselves. What a wonder, what a funny thing. That self is searching for the self. No, Gulābjī? That is a very interesting subject for us next time. Self is searching self, and as we go back and back, one seed to the other seed and other seed, a very interesting subject in the whole world. And in every culture, simply they said, "What was the first, the chicken or the egg?" Tree or the fruit, mother or the father, so there is an answer. As he said in one word, the guru is everything. He is the father and mother. It is that creator as Brahmā, which is creating in us feelings, wisdom, inspirations, motivations, and whatever we call. It is Viṣṇu who is protecting us from kuṣāṅgas or whatever things, and concentrating and constantly supplying us that nectar. And he is that Śiva, Maheśa, who is destroying all the negative qualities and granting liberation, the liberator. Finally, Gulābjī finishes his explanation, liberation. So life ratios, liberation, and the life ratio is ratios. That, as in the beginning, he told the layer after the layer: seven generations past is very active in us. Good, we understand our life. We may understand our father and grandfather, but who was your seventh grandfather? Do you know the name? So even we don't know the name, how was he and she, and what you do? That was very important. Thank you, Gulābjī. That what you do will influence the seventh one also in the past. So seven past, past and seven future. So we are in between. Seven and seven is fourteen, and that's why the moon phases change after fourteen days. Amāvasyā to Pūrṇimā and Pūrṇimā to Amāvasyā, and that, all in all, he had a very nice one's article, and he's respected late father Kulishjī, that he wrote about twenty-seven relations with your ancestors. So, that's very... thank you. Something became very clear, and I also understood what you said: that my Gurudev, our holy Gurujī, for eighteen hours he was meditating and making his mantras and mālās. And when people asked, Swamiji, you are now so old, and you have achieved maybe everything for what you are doing, Mahārāj. He says, "I'm not doing for me. I'm doing for my disciples. I'm doing for my disciples." And the same feelings I have. I'm not a guru. I'm still a disciple, but I'm traveling, taking so many journeys, so many things. For what? Because I'm committed to deliver that nectar which I collected from my master to distribute to my disciples. And that was a very great point. Thank you. I have to develop this now, Gulābjī. If you have faith or that devotion to your Guru, be sure, he said that he will give in return. I want, yes, tomorrow in return, please. Thank you. That you are the future Guru. And that's how we declare from dynasty to dynasty, now, as a successor. Is that true? So that's, thank you. And tomorrow is very, very interesting subject, which we are going to discuss. There will be about half an hour talk, and then I think we will get a little bit of the feelings of the people, questions and answers. Even we can start. That's it. No, no... Not to, no, no... no. Yeah. Today's subject. Yes, no, but tomorrow will be a different subject. And tomorrow's subject is a curse. Right? Very good. So let me think. So tomorrow you prepare yourself, but you have to be aware. Of course, you are not a journalist. You don't know how to ask questions, but I will tell you. Okay? So there should be "if," "but," and "why." So don't wait till he finishes. The best journalist is one who, when explaining something, knows when they have the answer. But you know, they are like that, so tomorrow there will also be some new, very good subject. And tomorrow, please write your questions, and we will ask the questions. So, thank you. Gulabjī, for your very precious time, and tomorrow, quarter past eight, new daily time. See you, dear brothers and sisters around the world, and wish you all the best. Very good evening. Thank you. God bless you. Deep Nand Bhagwānakī. Om Śānti Śānti... Shrī Deep Narāyaṇ Bhagavān Kī Jaya.