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Part 1: The Root of Consciousness and the Burden of Expectation If I were to suddenly meet a great sage, what would be my response? My first thought would be: what should I do with him? I don’t want to keep him at home. That would be my initial reaction. How would I take care of him outside the house? The reality of my life is that I run after something I don't even consider myself capable of keeping at home. Because Lakṣmī (prosperity, matter) is the root, and I am consciousness. When someone’s consciousness runs after the root, then the consciousness itself becomes the root. Then he cannot do any good work; good feelings cannot be born in his mind. His thinking cannot be influenced by good thoughts. And when consciousness does its own work and says "Lakṣmī"—meaning, says "root," says "substance"—Lakṣmī and jaḍa padārtha (inert matter) have no difference. Lakṣmī has no consciousness. So when consciousness will do its own work, then Lakṣmī will follow me. Therefore, I have to decide: should I lead my life, or should my consciousness lead my life? Or should my consciousness be the root of my life? This is very important. And many times we are unable to understand these small things. For example, I talk to Swamiji. I have a certain habit, a language, a feeling. My words will be different, my language will be different, my habits will be different. I will talk to my parents, and they will be different. I will talk to my children, and they will also be different. In other words, if I meet 200–300 people in a day, then my habits, my thoughts, my nature—everything will be one and the same. And what does that mean? That none of these people will be able to keep a single, consistent thought about me. Now, whoever you ask will tell you a different picture about me. So what does this mean? That I am lying to all of them. Because I cannot be of 200 types. Can I be of any type? Whatever it is, it will be of the same type. But if I talk in 200 ways to 200 people all day, then I am lying to everyone. If I am true, then I will see 200 people as the same, and that is the greatest quality of a saint. The greatest quality is when the same feeling is there. Why is it? Kī vahāṁ sai arthoṁ meṁ to liṅga bhed bhī samāpta ho jātā hai. Vahāṁ puruṣa strī kā koī bhed nahīṁ hotā. Sant ke pās uske svayaṁ ke vyaktitva meṁ donoṁ meṁ samāna bhāva ā jātā hai. Isī lie vah kabhī kisī ko do tārākā nazar hī nahīṁ āyegā. Par ham sāre din nazar āte, hamāre lie choṭā baṛā bhī hotā hai. Our mind is always like curd over us, and it says that this is small, this is big, this is good, this is bad, this is black, this is white. But nature has never made anything good or bad. Ever. You think and tell me, has such an experience ever happened? Koi achchā hotā hai, koi burā hotā hai, nahīṁ hotā kuch bhī nahīṁ hotā. Ye merā man hai, merā dimāg hai, merī samajh hai, merī anubhūti hai yā mere jīne kā ek ahaṅkār hai jo mujhe... Ye bura hai, ye judgment kis ne kiya? I don’t have the right to judge anything by nature. Nature has not made anything bad. How can I say if something is good or bad? And to give an example, what will happen if I tell you? What will happen if I tell you? What will happen if I tell you?... Kālā Chij Āyī, Mujhe Uskī Andar Koī Khoṭā Nazar Nahī̃ Āyī, Sab aap dekhiye, mere toh dono ne galat hone kī zimmedārī na bikhāṛe. Toh yeh kālā safed, isko acchā burā kaun keh rahā hai? Kālā toh kālā hī rahegā, yeh mere acchā burā kehne se nahī̃ badalne vālā. Ya safed badal jayega, nih badalega, kuch bhi nih badalega, wo jo jaisa hai, vaisa hi rahega. Meri mān siktā hai, jo keh rahe hain ki kalā kharāb hai. Kisī ko kalā bahut acchā lagtā hai. He wears black clothes for five days in a week. If you ask him, he will say, "You are totally wrong. Who said you have black clothes?" This is an example of the mind, and we have 50-100 such small examples in our life, and they are raised without any reason. It is not like someone is teaching us; no one is teaching us. When we are sitting empty, then what do we do? Either we remember some old facts. Mera vartamān khā gayā, do ghaṇṭe kā, aur us do ghaṇṭe meṁ kuch nahīṁ kar payā. Aur us smṛti se mera atīt vapas āne vālā bhī nahīṁ hai. Koī cīṭ jo merī smṛti meṁ hai, vapas nahīṁ loṭane vālī. Vah to, yūṁ samajhiye, mere jīvan kā ek murdā ghar hai. Mar gayā, mere hisse jīvan kā jo mar gayā, vah usmeṁ dafan hai. I am spoiling the present by worrying about the future. The future is in my hands. I don’t know what will happen tomorrow with me. What will happen after two months? What will happen after six months? And I keep thinking about it, and my present also goes into it. So is my present so bad that I don’t see it for any reason? Purījī, Purījī... If I do such an insult to my life, then no one can insult me more than this. Now, even your enemy will not insult you as much as we do it to ourselves. We earn uselessly, and then we say, "What did I not do in my destiny?" We blame our destiny. But we do not use the time we have to make our destiny. We do not use it. And we keep putting other money. This is more difficult for us. If we are unsuccessful, if we have not achieved anything, then we put the responsibility for that on someone else. This is also not obligatory. A person only bears the fruits of his own karma. He never bears the fruits of someone else’s karma. It is not possible. So we will have to believe that this was my own karma. I am making my own destiny. No one can make my destiny. I have reached here today because of my previous karma. Everything that I have done here today is because of my previous karma. And the karma that I will do today is going to be the future of my future. I am not going to make anything here. Sometimes I am going to dinner, sometimes I am going to the cinema, sometimes I am going on a picnic, sometimes I am making kāyālī pulāo with my sons and daughters. So how will that happen? I am talking to my four friends and playing with them. No, if my present is like this, then it is certain that my future will not be like this. And if you blame someone, then that will also be wrong. And in this expectation, we punish life to such an extent that you go home today or tomorrow, take out half an hour’s time, take out a piece of paper or a pencil, and write down how many times you were disappointed in yourself from the time you woke up in the morning to the time you went to bed at night. Who disappointed you? Why? Why did you lose your happiness? For what reason did you lose it? If you remember ten incidents, write only ten incidents. If you remember eight incidents, write only eight incidents. If you remember 18 incidents, write only 18 incidents. If you analyze each incident one by one, what was the reason for disappointment? Was it real? Was it going to happen? Was it not going to happen? Was it for guests? What will happen? Then you will understand that nine out of ten things were such that you were just expecting that they would happen, and they did not happen. So this work of expecting, who is saying that I have to expect? Why do I have to do it? And it is certain that expectation only denies me. And wherever I keep the feeling of expectation, I will feel disappointment. Now, if I go home, I am tired, and when I go there, I get to know that I have to go to meet someone, then how will I feel? See, and they have been sitting with expectation for an hour, that if I come home, I will have to go to the hospital to meet someone, and when I go, I say that I am tired. Choti si roj mera subah se sham tak, aap itni cheeje dekhte hain ki is apeksha ki wajah se mere jindagi ka sukh din bhar khatam hota rahta hai. Main aapke ghar aaya, bohot dino baad milne aaya. Raste mein mere dimaag mein ek sawal aaya tha ki bhaiya, aaj kayi saalon ke baad aaj milne aaya. Chai to aap bilāo, chai to main aaj āpke hain pīyūṅgā. Ek choṭā sā, choṭā sā udharaṇ, bhoj jara sā ke chai to main aaj āpke hain pīyūṅgā. I came to you, you gave me tea, I didn’t feel any pleasure in it, because there was nothing new. For me, I knew that I would come and meet you after so many days, so you would surely give me tea. You gave me tea, but I didn’t feel any good feeling in it, to appreciate you, to thank you, to be grateful to you. I didn’t feel it, and if you wouldn’t give me tea, then I wouldn’t have felt it. Sochke dekho, tab mere man ko kitni badi thes lagte, me waan se thes leke utta, ke yaare kevalam anay se itne saalam baad mila, chai ke liye bhi nahi pucha. Wohī cāh hai, wohī maiṁ hūṁ, wohī voh, mitra hai, yā āp log, jo bhī hogā, par kitnī baṛī ṭhes is point pe lag jāyegī, ke maiṁ itne din bād āyā, merī ko cāy ke liye bhī nahīṁ pūchā. Ye thes kew lag rahi hai, usne nahi lagay mere ko thes. Mera Apeksha Bhau hai jo mujhe dhesh laga raha hai. Iska ulta sochke dekho, main bina sochye aapke haan paunch gaya, aur aapne chai nahin pilaayi, mujhe pataayi ni pada gaya. Mera ko jo baat karni ji kariye, gappayi mahari khana kaya. Jo bhī karnā thā, kām kiyā, āpne vapas āgaye, aur chāy nahīṁ pūchī. To mere man meṁ kahīṁ kuch abhās hī nahīṁ huā ki chāy nahīṁ pūchī. Aur agar pūch lete to, to mujhe bahut khushī hotī. Ye cāro pariṣṭitiyāṁ mere hī man kī haiṁ. This is my nature. There is no role of anyone else in this. I create happiness in my mind. I create sadness in my mind with the same incident. So I feel that we should always think from this point: whatever I am doing, how important it is in my life, it is real for me, it is imaginative, it is good, it is bad. So, if we think so much before taking a step, then surely our path will never get lost, and we will surely achieve our goal. Hari Om. Expectation is the reason for sorrow. Expectation is the reason for disappointment. In English it is said, expectation leads to disappointment. Today you listened to the thoughts of Ādinī Gulābajī. Tomorrow you will also get a chance to listen to him in this way. Come on time so that you can speak a little more in Hindi. Because I don’t want to let them know, because then they will close the computer and leave. Om Śānti Śānti... Hari Om. Śrī Dīp Nārāyaṇ Bhagavān kī, salutation to the Cosmic Light, Lord of our hearts. In His Divine Presence, good evening, dear brothers and sisters, spiritual seekers, practitioners of yoga and life. This blessing is coming to you from Holy India, Vishwaguru Dīpāśram, Jaipur, Rajasthan. In this way, I am very happy to see you, and you can see me through the webcast. Wherever you are, my good wishes and blessings to you. Just now, our dear Dr. Gulabjī Kotharī, whom you know, was talking in Hindi. The audience was listening with such concentration and attention, what we call pin-drop silence. And the surprise was that even the mobile telephone didn’t ring. So I was put off my mobile; one is with me, and the second is okay. He will continue his subject, but the subject was the disappointment in life and the wasting of time, which means we create sin towards time. The past is gone, the future is not here; we live in the present, and we should not neglect the present life. And in the present life, there are also expectations, and it is said that expectation will lead to disappointment. Must not be, but mostly. The joy you are searching for, there is little joy and many sorrows in that joy. Therefore, life is perfect, but we create the conflicts and different situations in our life. No one is responsible for that but us. Yesterday you heard Gulābjī. Definitely, many of you had equations in your mind. I have forgotten to tell you, those aspirants have some questions, please feel free and send on our webcast the questions, and I will put them forward to dear Gulābjī. Also, the audience who is sitting here, if you have any question in Hindi, in English, in Marathi, Gujarati, Bengali, Punjabi, German, Croatian, Hungarian, and all, no problem, Gulābjī knows everything. And we’ll answer your questions. Now, one man went to a program, and there was a lecture that was very good. The next day he went again, there was a lecture, and it was very good. Third day, again the same thing. He had one question to ask, but he had no chance to ask. Because whenever he went, there was only theory, theory... nobody listened to me. I was fed up with that. I was thinking, at least that person would be kind enough to ask the audience or tell me, "Do you have any comments or any questions?" That has a more profound effect on the listeners than just listening, listening, listening. And that’s what we call Upaniṣad. That’s what we call the dialogue. That’s called a gospel between master and disciple. Without an answer, we are in darkness. And how should the speaker know what you want or what your question is? And therefore, I asked, especially Gulābjī, I think it would be good to have some session with the questions, no? And, you know, it’s not an easy thing. Now he doesn’t know, and without knowing, he’s inviting we don’t know what. He said, "Welcome, but which question will you ask?" Definitely, he will say, "Well, I don’t know, I will think it over," and then we will be disappointed. Śrī Śrī... And I will request Gulabjī, do not answer too long, because many have questions in their mind. So don’t stick to one answer. Sorry. So, this is not a demand, but more people would like to ask. So, thank you very much. My dear brothers and sisters, you see, you are always listening to me, listening to others. But now you can see that philosophy, or practice, or knowledge, knowledge has no duality. Rivers have the curves, but not the water. Similarly, we may lead different kinds of life in different places, but knowledge is the same. Opinion for the wise person is the same, because truth you cannot delete. Chand tale, Sūraj tale, Mahāpuruṣān ke amṛt vāṇī ke vacan kabhī nahīṁ tale. So, enjoy. I will come back to you very soon again. After that, to say hello and goodbye again. Until then, my dear brothers and sisters, all the best and God bless you. Dear Gulābji, the floor is yours. There is just one question. What is the cause of desires, and how do we avoid bad desires? Can you tell us from your own experience what we, as spiritual aspirants, can do more to avoid the desires, Purījī? The nature, not by us. We cannot create desires. Hum, chahe toh hamare man mein hum ichchā paidā nahīṁ kar sakte. It happens on its own, because I told you there are two categories of desires. One comes from your past karmas to face the fruits. Second is from your present karmas, which you do in the present. And the result is the combination of both, the desires you get. Now, when you say, "How can you change the desires?" directly, you cannot affect what we do. Finally, we are creating an environment around us in the direction we want to go. We are creating a goal. Why are you all here? To enter into divine spiritual life, bhakti. That means this is the goal; this is the direction you want to travel for the rest of your life. This means this is your commitment to yourself. Nobody is forcing you to travel this way. But you have committed yourself that you will travel in this direction. So when you have this commitment, all your efforts, all your energies, all your resources, all your time will all be devoted to just this path of devotion. Nothing else. You are doing mālā, you are doing meditations, you are doing prāṇāyāms, and many other practices. Why? They all create an environment in your mind, in your heart, for this devotion. The prayers you just had, in the morning you have your prayers, you adore your gurus. All these things, what do they do? They purify the heart. They tell you, show you what all the obstacles are on your way. When you sit down in meditation, you see your own picture first. You see first all your negative qualities in your meditation. Sometimes people get afraid of themselves. I am so bad. They can’t tolerate it. They just open their eyes. But this is the way. This is the commitment. And this is how you create new desires in the direction of your own goal. If you are determined in your commitment, more and more desires will come only in that direction. Because of the vibrations, we are all the product of vibrations, sound vibrations. Maybe you all know it better. Expansion, contraction, expansion, contraction. Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam Under this body, we call it the Annamaya Kośa, the gross body. Below this, we have Prāṇamaya Kośa. Under that, we have the manomaya kośa, the heart, the emotional territory. They work in unison. When there is no commitment, there is no harmony in this Manprāṇavaka area. But when there is commitment, they all work in one line, in one discipline. For example, I started from my office to reach here. If my commitment is firm, I will reach here on time without going here and there. If my commitment is not firm, I will stop somewhere. I will go to another place before reaching here. I like something, I see something good, I can stop on the road and see what is happening. I listened to some good music, and I waited to come to listen to this to the end. So I can stop at some shop and start eating some chaat, whatever. That means all those alternatives, vikalpas, will pull me away from my path. Because I have no commitment, all the desires will pull me away. But if I have a commitment, then I stop everything. No, no, no. I reached there on time. So the only way to create positive desires is to create an environment, a mental environment, an emotional environment, so that whatever you do is all related to your goal. You listen to that music, to that sound, you see those things, or you read only that literature. All your senses should be involved in just your goal, your dream, your faith, and then you will realize that if you are wholeheartedly involved, all your future desires will take the same course. Thank you. If you have any other questions, yes. Before completing 8.4, somewhere on the way. I think let us not get confused with the words. We must see and try to analyze the real situation. I think you might have heard the story of the elephant and the crocodile. When the crocodile catches the foot of the elephant, the elephant starts crying and calling to God, and Krishna comes and frees the elephant. Now, imagine the life, the stage before completing 8.4. He could even go, pass on to liberation, even bypassing human life. So, it is not compulsory that everybody has to become a human being for getting liberation, no? That is, that is for a common, average person. But for those good souls who have been doing good work all through, they have many more earlier stages. What is not necessary, you know, then for good souls, there are always the, you can say, shortcuts. They don’t have to pass through all the lives, no? Lives are not in order of steps, you know, class 1, 2, 3, 4, no. It is as per your karmas. You see, you will become a tiger when you want to kill many more animals. Those people, those animals might have killed you in your past life. But suppose you are not passing through all those experiences. You have been doing all the good tasks or deeds; you don’t have to pass through all those wild experiences, no. You go in a straight line, quietly, and maybe you don’t have to pass through even one million lives, no, not necessary. Part 2: The Path of Transformation and the Journey of the Soul It depends solely on your karmas; nobody else can decide. Nature follows the same rule for everybody. This is the same answer: all those who are doing something good are given the opportunity to get liberated from the cycle of rebirth by being given the human body. The problem is, as I think I mentioned yesterday, the soul in this human body is not being transformed into a human soul. It remains the same soul which was in the prior life before coming to this body. Śrī Śrī... With the increase in population, we see more and more criminals, more and more sins. This is because the spiritual exercise we were supposed to do, which we were doing in earlier eras—maybe in Tretā or Dvāpar—we are not doing it anymore. So, we are not transforming any soul into a human soul. Consequently, we see more and more human animals, more and more crimes, more and more sins, as you said. Perhaps there is no other shortcut but to transform yourself. So, when you understand that you were not transformed, why don’t you take your own course? Then you go, take your own course, follow the meditation, learn yourself, correct yourself, transform yourself, and try to become a good human soul yourself. That is the possibility; then you take the course further as a human being. Until then, you are not a human being. You will not follow the course of liberation. Dharma, artha, kāma, mokṣa—no, not possible. You will not follow the āśrama system. No human societal system will be followed. You will feel free, liberal; you will live as you are. So, what we say is, you will not be able to live in any structured way. I request you not to follow words merely by their literal meanings. Because each word has dozens of meanings. Sometimes we are misinterpreting many things. When I say agni, it does not mean fire everywhere. Please do not follow words just by their literal meanings. We are all born under the governance of nature, under the different conditions of the planets and stars. This situation is also a cyclical order. The same cycle repeats one after the other. So the same type of life will always be available. All good people will also be available. The bad people will also be available. The animals will be available. The ratio will also be available. So, I think let us not mix up those things. Now they say, at the time of death, a man goes into that soul, right? In the same process. But another way, on karma theory, we think and we learn that karmas are because of that you are, what you call, rājasī, tāmasī, or? Sāttvika. On that basis, your karmas are going on. And whatever comes, you have performed, you have to bear the result of it also. Correct? When we have done certain actions in the past, in past lives and also in the present life, some of those rewards or dis-rewards we do get here. But we take the rest along with ourselves. What do you call it? Sañcit karma. Correct? Now, in this situation, what happens? A person, if he thinks when he is alive, all the time, that "I would like to have that soul after my death," will he get it? No. He will get the soul because of his karma. Now, another thing they say is, sometimes what happens, the soul floats on and does not get into another body because the desired body is not available. That body is not available. Correct. That is why he is not able to go into that body. In this situation, how does one get into the new life? How does he get into that? This is your question. So what they say—I don’t believe in it. I myself don’t believe in it. There is no pratyātmā. Everything is ātmā. There may be super-ātmā, or there may be a degraded ātmā. That’s right. So these two concepts are clashing a little bit. I would like to have the idea of this. See, just like a mati, just like a gati... He wants to say, whatever our emotional position, what is our intellectual position, levels of perception about life at the time of our death. Then he says that type, that only will be the course for our next birth. I think this is the answer for the whole life, not only for the time of death. We are all governed by our physical forces, intellectual forces, emotional forces, and spiritual forces. In daily life, in day-to-day life, how are we guided? When we have a desire in the heart, the mind will say yes or no, then it will give the command to the body. The body will act to fulfill the desire. But who will guide the results of those desires? These are the tools, like a car. Body is a tool, brain is a tool, heart is a tool. Tools cannot decide the direction, the speed, or the results. No, this is me, the spirit form, or you can say it is acting in the form of my intention, the intention behind everything I do. And this is intention, the bhāvanā. Either it is positive or it is negative. So it can take any course. But if this is very strong, I will do it. Either it goes vertically up, or it goes vertically down. But this means wholehearted involvement is the answer for a good result. This is in our layman’s language. That, if we are involved with anything wholeheartedly... And when you say "jaisī matī," this means my wholehearted dream. The desire at that particular moment. Naturally, the soul will follow the same course. No, because this vāsanā or this desire comes from the soul, not from the body, not from the intellect or the heart, no. It comes from the soul, spirit, soul, so it takes the soul in the same direction. Veśīgati means it will take; the destination will be decided by this. The second question of the free soul, I think in India we have one principle of five fires. We call that the Pañcāgni principle. In that, the soul moves out of the body at the time of death. And it is free for the time until it takes a new form. The soul alone will decide which body it will enter. Nobody else will decide. Parents can’t decide that. Parents, what do they do? They can pray. Every day, the parents can pray to invite a good soul into the family. If they do it, they always get a very good, devoted, committed soul in the family. If they don’t do it, if they don’t even remember to pray, then the soul alone will decide. Whatever the soul says, moving around, you may decide to come to your family. But the soul has a free space. It moves freely from one body to another; it has a big space. And it moves in different forms. It travels right up to the moon, as per Indian philosophy. The moon is the reservoir of free souls. So, there is a movement between Earth and Moon. So, in between, you see, those free souls are available. Souls which are traveling towards the sun do not return. They are those holy souls who are liberated. They won’t come back to any body anymore, free from the cycle of rebirth. But all those who are going to the moon are destined to come back. They will be seen as free souls until they get the body, the desired body. How long do these souls go on floating? Before they enter into the new era, or new phase, new ground. How long? What is the time period for which it remains outside before entering into the...? Sorry, there is only one time given for the free soul, which is the time to reach the moon, which is 12 months or 1 year. How long will it stay there? It varies from person to person. He said, "How much time does the soul live after leaving one body?" This is what he meant, so we have this time frame for twelve months. That, in 12 months, the first 12 months, it reaches the moon. How long it will stay there is not a standard formula for everybody. It varies from person to person. Then again, it travels back in the form of clouds and other things. Purījī, Purījī... All the principles, all the details are given, but the time frame is only from Earth to the Moon in the beginning. But afterwards, how much time will it take to come back in another body? No, I mean there is no standard formula which is applicable to everybody. No. As it is said by you, the soul which goes to the sun does not come back. So what is the reason behind that? Because the sun is the father, all the seeds of all the 8.4 million souls start moving from the sun. There is no other center for the seeds of all creatures. So liberation means you go back to the place from where you started your life. So the moon is like a mother. So it goes to the moon and comes back. It comes back. Yeah. The moon is taken to be the wife of the sun. Right. And my other question is, is there any process to know that after the death of a person, where, in which incarnation one will go? Is there any process or any sādhanā, or something like that, so one can know that, after my death, where I will go? Whether I will go into which yoni, or whether I will again reincarnate in the form of a human being, or what? I mean, I can just tell you, there are no ready-made answers. Information is available, but you have to decode those answers. There are Purāṇas. You have all this information. But don’t take those stories as just common stories. Each story has a message, a scientific message in it. You have to decode. It is not just interpretation. It is decoding. When you say Brahmā, it does not mean any human body. No. It is a natural element. So you have to define all these Purāṇas. You decode, and you get those messages. But I don’t think these answers are readily available. This is the basic problem in India. People don’t do that. There is no such research going on which we can put before the Western scientists and have a dialogue. Whereas, in the same literature, Western scientists are doing a lot of research. Thank you. First of all, greetings to Swamījī. And after that, congratulations to the doctor for giving a very good speech. In your speech, you said that expectations give the feeling of disappointment. Mahāprabhujī kā rahā, Mahāprabhujī kā rahā. Nirāśā ho kyōṅki ye to jīvan kā jīvan kā hissā hai. Āśā bhī hogī, nirāśā bhī hogī. Thank you. Nirāśā to hum pradā hote haiṅ, hamāre sāth hī caltī hai. Kisī bhī durguṇ ko pālane ke liye. To nourish, we do not need to make any effort. As much as the field of ignorance exists, it is with the mind, please understand. It goes along with the living being, it remains attached. If its past, some unseen good deeds, the unseen matter is old, otherwise, the part of ignorance is the reason for depression. Because of that, there are obstacles on our path to our goal. Where do we understand the meaning of knowledge? That I have made a goal, I have kept a hope in my mind that I have to reach there. Knowledge gives me the power to fight those obstacles, to overcome those obstacles with a smile. Purījī, Purījī... This is the path for that. I want to live through the body. I don’t want to be a wrestler. I want to go to the academy. I want to eat and drink, I want to be happy. Just keep this as my goal. But live through Karma Yoga. I want to read books, I want to get professional knowledge, I want to become a scientist. Take it and follow it. This is what I mean. If you want to live through the mind, then enter the Bhakti Yoga. But there is only one Yoga in between all these Yogas, the Buddha Yoga. Purījī, Purījī... Before knowing, we must let go, I mean, sorry, I was just talking only in Hindi, but I just want to say, even good things, good characteristics are also the coverings on our soul, they also cover our soul, so that we cannot see it face to face. So, like the evil qualities, the evil characteristics in life, we have to get rid of the positive qualities also. I mean, there is no good and nothing is bad. We have to clear them all. If the goal of dharma is to liberate, in one line, we must keep it in mind. If we are not liberating ourselves, we are not following dharma. If Swamījī says, "I will die in this orange costume, in my dharma," that means he is carrying this dharma with him. He is not liberating himself from this dharma. Dharma is the path to liberation. When you reach the house, leave your car outside and enter this house. This means liberation. So, bad qualities and good qualities, everything should be disposed of; get detached from them, get free from those desires, so that you attain the stage of dharma. Thank you. I did not know that we are online, but this is a family. We are all, it is said, Vāsudeva Kuṭumbakam. The whole world is one family of one God. There is only one God that we may call Brahman, that we may call the Universal One, that we may call the Supreme, that we may call the Cosmic Consciousness. Whatever we call, the names are different. And God is known as Benāmī, which has no name. The name and form are given by humans. So there is no difference between each and every entity. Vishwa Prani Merī Ātmā Hai. Fire is fire. Maybe it’s a big fire or just a little piece of the fire, a little funk. Now, it depends on which kind of fire is there. Gulābjī was speaking about Pañcāgni. It’s a very interesting subject; we should know. And you know, many yogīs are doing tapasyās, five fireplaces, and Pañcāgni, tapa, tapasyā. Like in fire, this which we see with our physical eyes, there is also in that little difference, the strength. In Hindi, there is one beautiful poem, which our dear brothers and sisters know, who understand Hindi. Sabe Sahāyak Sabal Ke, Aur Kohun Nirbal Sahāy, Pawan Jagavat Āg Ko, Aur Dīpahi Det Bhujāy. Sabe Sahāyak Sabal Ko. Everyone, everything is supporting the stronger one. And by, not by, we are German. For example, there is a spark of the fire and the flame. The wind blows and makes strong that little spark of the fire, and it can burn an entire forest. But the same wind can blow off that flame, which is also fire. Similarly, it means which kind of strength of the saṃskāras, education, inspiration, and which kind of sādhanā. But the strength is that, as Gulabjī said, it doesn’t matter which kind of yoga you practice; the thread is your buddhi. It is that intellect, but that intellect should be that kind of intellect, which we call the viveka. Buddhi bhrānt ho sakte hai, but not the viveka. Viveka will give you a very clear picture, and it will guide you until the destination. One creator, and that light of God is in everyone. There was a question asked. If the human has a big soul, or if the human is the last, they are not anymore. Does one have to go through eight million, four hundred thousand life cycles? Where should I begin now? There are four ways to come to life on this planet. Udbhij, Svedaj, Aṇḍaj, and Jarāyuj. But where is that soul’s beginning? So, you must not begin with the vegetation, or you begin with the ant. It is a different vibration, it is a different situation. So don’t think that humans are the greatest. It is not. It’s not a quantity, but it is quality. And quality is that Ātmā. So, sweet is sweet, that’s all. When you put sugar in the tea, one spoon is sweet, two spoons are sweet, three spoons are sweet. Sugar is sugar, that’s all. Or poison is poison. But between this, we have to use our intellect and to know, who am I to judge something? Earlier, when speaking in Hindi, Gulābjī spoke about black color and white color. "I like black," he said. "No," he said, "I don’t like the color black, suppose." But I like the color white. Whenever I see the black color, I am unhappy, angry, aggressive, or something like this. But when I see the white, I am happy. But you should know that you cannot change. White will remain white, and black will remain black. There are some who like the black color. So, you have to maintain a neutral relation between both. Without black, you will not recognize what is white, and without white, you will not recognize what is black. So now you will say, "Okay, better to be blind than to know both colors." That is also not good. So the blind life, like other creatures, does not have opportunities, facilities, possibilities, and abilities in other forms of life. Just, they have to go through that destiny or karma, whatever. But humans have the same thing. But there is what you have to understand, what before, again I am quoting Gulābajī’s, that the past is gone, the future is not here. Mahāprabhujī said, "The past is gone, the future is not here." But your future will be like your presence. And so, what you do in the presence is your decision. Expectation, disappointment is yours. Like the example was given now, you went somewhere and someone offered you tea. You were not so overjoyed because every day you are drinking tea. And someone didn’t offer you even the tea, you will be so angry. Say, well, I went after five years to visit my friend, and he didn’t even offer me tea. Look, the tea which was offered didn’t make you overjoyed. But this little thing, which you know every day you didn’t get, and you were angry. There is another very practical experience which we all have, mostly those who are traveling by airplane abroad. There is one person traveling in an airplane, everyone gets the meal, and one said, "Well, I ordered my vegetarian meal, and I didn’t get it." And then I said, "Well, I was writing, and I was asking for vegetarian food, and I checked again and again, so why has my food not come?" and I complained about this. Flight is only five hours. If you get vegetarian food or not, don’t eat. Good chance for fasting. So you say, "No, this is not because of the principles." Okay, then suffer. Yeah, keep your principles, keep on. So this is that happiness. Unhappiness is created by us. Similarly, humans have possibilities, facilities, and abilities, and these should be utilized. That means practice, practice. Do not waste time. Just you are invited for a dinner, you are invited for a dinner. And now, dinner time took you four hours: going, sitting, eating, chatting, and coming back. Now the price, the cost of your dinner, was four hours’ price. And in these four hours of your life, you could have done something more than just having dinner. And that’s to be aware of the time. So, dear brothers and sisters, it was a very good session, and this program will be repeated according to the time zone in the different hemispheres of this globe. So please keep on watching this hour on www.swamiji.tv, and it will be written for which part of the world and what time it will be repeated again. For our Indian time, I think between 11 and 12 or 12 to 1, it will be repeated again. Evening will be so few times you have opportunity to listen again. Thank you once more. And see you tomorrow with a very interesting subject. If you have any questions for me, for Gulābjī, or for anyone here, please feel free to write on our website, and we will answer your questions. Thank you, and with this, I wish you all the best, many blessings, much love, and divine consciousness. Let us chant the mantra. Bhavatītaṁ Triguṇarahitaṁ Satgurutvaṁ Namāmyaham. Oṁ Śāntiḥ Śāntiḥ...