TV Channel

Part 1: The Shelter of Faith and the Fire Within We sing a bhajan: Tere Satguru rakhe lāj, chintā mat karna, nirbhay raho nishaṅk, kabhī mat ḍharna. Your Satguru protects your honor; do not worry, remain fearless and unshaken, never be afraid. Do not worry, the Gurudev will protect you. Be without fear. Do not be scared. Jisko rakhe sāyā, or mār sake na koī, bālan bākā kar sake, cāhe jag bairī hoī. Whom God wishes to protect, no one can harm, not even a single hair of that person, even if the whole world stands against them. So, one who is always under divine shelter, nothing can happen to them. But it is like that. How does one come under the shelter of God? Where is that shelter? Parvinwai said, "Yes. You ask someone, 'Did you see God?' They say, 'Yes.' Can you show me? Aha, okay. Yes, I can tell you how to see." So it will be uncertainty, and in uncertainty, don't do anything. Uncertainty creates more vikṣepa (distraction) inside. I will come to that point afterwards. But to be under the shelter of God means God blesses you. When we seek peace and try hard to achieve it, we cannot. But a spirit, a devotee, a spiritual seeker, finally, after trying many things, says, "Lord, now, finally, I surrender all into your hands, the responsibility of my life." Whether I will be a failure or a winner, all is in Thy hand, O Lord. That needs faith, faith, confidence. Otherwise, God might say, "Okay, you gave me everything, come with me, we go to heaven." And you say, "No, no, Lord, I didn’t mean that. I have my wife, my children, my business, the big Salimah market, and this; I can’t go with you. I didn’t mean this, that I give you a little finger and you take the whole hand. At least, I have to give my car key to my family." Then God said, "Where was your faith?" So call upon the soul from the bottom of your heart. If it is there, then it should be. Raghu kula reet yahi, sada chali aai, prana jai, para bachana na jai. So there was one atheist, a Gnostic. He didn’t believe in God. He thought, "What is this? Stupid people are praying, 'God, God, where is God?' Who has seen God? And if you say, 'I believe in God,' did you see? Where is he sleeping? What is he eating? When does he sleep? Where is he walking? Where is he? How does he look? God, God... where is God? Go and study something, and work, earn money, bread and butter, drive your car, that’s all." We say, "Please don’t question. If you don’t believe, you can’t go." It’s a matter of my life and your life. But that man had a hobby: climbing mountains. He always used to go to the high peaks of the Himalayas. Once, he went somewhere near the Annapurna range, or maybe another mountain, where Mr. Hillary was climbing—what was the name? Everest. If one is not trained by a master to learn climbing, it is said you will have eternal rest; even a rescue helicopter cannot reach there. No ambulance, no one can come. Eternal rest under the glaciers. When they melt, you will see many are resting still. And what will we say? Oh, these were the ṛṣis who were meditating, you know. But in reality, they are climbers, good people. Now he had all his equipment, and he was climbing. It’s also an art, a talent, hard training, climbing on the big rock. It was about 6,000 meters high, 7,000, a beautiful rock, windy and cold. And the rock was overhanging. Just as he arrived, nearly holding on, unfortunately the rope broke or the hook fell down. Now he’s hanging there. Life is dear to everyone; it doesn’t matter who is who. Animals, humans... He’s hanging in the air because the rock was a little bit like this. He looks down a few hundred meters deep. Now the end of life has come. He begins to think of a bhajan. To miss our money... but see... not a man that call the bar got a... yeah, he not my time. And I thought that God got a... yeah, he done. And I thought that God go when the Domo Deep Nārāyaṇa Bhagavān Kṛṣṇa. Bhagavān, going to marry a pratnā? O Kṛṣṇa, it is my prayer to Thee that I never forget Thy name. Day and night, night and day, I remember Thy name. O Lord, I have one request. At the time of my death, you are standing in front of me and playing your flute beautifully. That Your resonance, the sound of the flute, attracts my ātmā, my jīvātmā, to merge in You. And while singing thy name, I may give up my breath. So that man, he said, people were always saying like this: "Is there God?" There is no God, but life, the heart, is making it like this. Counting the seconds or minutes, fingers are getting frozen. Oh, Bhagavān, Paśupati Mahādev, Bābā Paśupati Mahādev, Śiva. He is the protector here, God. So he prayed to the Lord, "Please, God, I don’t believe in you." The first word was this: I don’t believe. But if you are here and you are God existing, then show me that you are here. And in him, God appeared. On another rock, suddenly light came. Bhagavān Śiva, Śiva Jyoti, yes, my son, I am here. Then he said, "Then for what are you waiting?" He said, "For what?" "What do you want?" he said. "Then you are not God. You must know what I want now in this situation." God said, "I know, but I want to hear it from your mouth." Please save me, protect me. If you will protect me, all my property, all my money, I will donate to the needy people and animals and print big, big billboards like Nāgin Vaiset. It’s one word only, yes, that is God. So God said, "Now you believe in me?" He said, "Yes, God, I do believe. You trust?" "Yes." Believe me? Yes, God. You will do everything I tell you. Say, yes, Lord, I will do it, but hurry up, my hands are freezing. God said, "Don’t worry. You believe?" Yes. You will do all? Say, "Yes, Lord." So God said, "Then release your hands." Man said, "So stupid I am not." So where is your faith? That’s it. So, I give now, there’s a single. So, well, he did not learn this bhajan, so I will not torture you. And especially because it’s in Hindi language and he cannot understand. So the essence was this: now, who has peace within himself? How can he or she bring peace outside? There’s one story about Gandhijī’s life. Gandhijī was traveling and struggling for freeing India. He was somewhere in Assam, you know. Assam is beautiful, whether you know the Assam tea. Yes, everyone likes the Assam tea. And there he said the mountains he was going through. So he was going by train. Once a journalist asked a question to Indira Gandhi. He said, "Indirajī, we know that people are saying a lot, and Indians are mostly saying how Englishmen came to India and what have they done, and this and that. But have you had some positive experiences, some positive things you can tell about the Englishmen who ruled India for so long?" She said, "I have many, but I can tell you three things." She said, first, the Englishmen, the British, they brought the technology to connect or unite all of India. And that means the railway. Otherwise, can you imagine from Pakistan, Afghanistan, Pakistan, till Chennai? Thousands of kilometers you fly with an airplane in a few hours; there was no connection. Now, through the train, the whole of India is connected. So this was a good thing they brought, the technology. Second, the communication, telecom, or what we call, at that time, the sending telegrams and telephone system. And third, though you may not like many people or this, they introduced the English language. So with this, they connect all the tribes and Indians to the whole world. English is more or less spoken; if you speak English, you can come through in many countries. So Gandhiji was going by train, sitting, and the train was going through the mountains to the hills. Gandhiji was sitting in one wagon, which was somewhere in the middle or more behind. And suddenly, what happened? That wagon separated from the other wagon and began to roll back. Gandhiji was sitting there, and some other politician beside him says, "Gandhiji, Gandhiji, mar gay, mar gay, mar gay. Oh God, we are dying." Gandhijī says, "What? What happened?" He says, "Look, our train is going back, and the locomotive is going in the other direction." Definitely, there will be an accident. Mar gay. Gandhi said, "Uh-huh, I see. Can you take a pen? I would like to dictate something to you." He said, "This situation, Gandhiji." He said, "Yes. Why should we waste time? What will happen will happen. Let us peacefully sit down, and I will dictate to you." And he begins to tell it: that man had to write, and he was all the time looking and holding like this. So now, the people who were all in that chamber were all frightened. But Mahātma Gandhījī was sitting peacefully. He put his leg over leg like this and told him, "Yes, now you write this and that." That is a sign of inner peace. And then everyone said, when Gandhiji said, "Nothing will happen, it will not happen." And slowly, slowly, these two, three carriages slowly, slowly stopped. And Gandhījī smiled and said, "Should we ride further?" So, inner peace, and everybody was happy, sure. If you have peace within you, then you can bring peace outside. But if you do not have peace within you, you cannot bring peace. But that you can first develop through two things: prayer and meditation. Prayers are mostly that we surrender our ego, our uncertainty, our fear, our mistakes, and it is like we have a consultation with God. When we pray, we have a consultation with him, and when we meditate, we are sitting on his lap. That is the difference between prayer and meditation. But before that, we have to purify our negative qualities. There are three kinds of rāgas. One rāga, what we call this music instrument, morning rāga, noon rāga, evening rāga, midnight rāga, and so this is called rāga. Second is called virāga. And vairāgya means a feeling of renunciation, to renounce—not renouncing your material things, but renounce your ambitions, renounce your greed, renounce your fear, vairāgya, above. Where there is attachment, there is fear; where there is attachment, there is suffering; where there is attachment, there is duality; where there is attachment, there is doubt; and where there is attachment, there is no love. It is selfishness. But where there is love, there is freedom, no attachment, no fear, no feeling of guiltiness. That is what we call: God is love, and love is He. So, Vairāgya and second Rāga, that is inner conflict. Where the Rāga is inside, comes Dveṣa. Rāga or Dveṣa. Rāga is inner burning, inner jealousy, inner illness, bad ill thoughts, black thinking. Then, where the rāga has his very good friend to support him, dveṣa. Dveṣa means what we call jealousy. When in your company you have a director, and then there are three or four other secretaries and so on. One is working very good, so you have a dveṣa against him or her, and you try to blackmail and speak bad, dveṣa. Rāga and dveṣa, oh, they have a very big, strong supporter then: Krodha. Krodha means anger. In the Vedas, there is writing about fire. Agni. Kitne prakāra kī agni hai? Ye agni toh kus bhi nahi hai. Agni means fire. Now, the fire, let’s say first this physical fire, what we see, a flame. Everyone will come and fold hands to this flame or Dīpak and take light in the divine, because this Agni is sitting near the holy saint or gods, or what, in the temple. Everyone will adore. Second Agni, Havana Agni. Fire ceremonies, when we do Yajña and Havana, everyone will bow down and greet that fire, purification. Third Agni, that’s called Chitta Agni, where the dead body is burned in the crematorium. When you go and you see that some people are sitting there and making an untasty ceremony, "untasty" means, according to the Hindu and the Vedic culture and religion, there are sixteen saṃskāras. And these sixteen saṃskāras mean the ceremonies. When you go through this, then the soul gets liberation. So, the last ceremony is burning or burning, untasty. Chitta is where bodies, everybody will make prāṇa. At that time, everyone gets vairāgya; that’s called saṁsāra vairāgya. Oh God, what is the sense of life? This beautiful person, so kind, so humble, so friendly, the whole world and the whole city knew this person, but what does he take with him? Nothing. His money, car, family, everything remains. The great saint Kabīr Dās said, "Your bones are burning like wood, and your hair is burning like grass." This body is like gold. This golden body is burnt into ashes. No one came near. No one came and said, "No, no, we shall take out." What is attachment? No, that is a selfish attachment which we have to the body, to the property, and to this and that. Chitāginī. Then we go to our kitchen. Every house, ladies, mothers or fathers who are cooking, and we make the fire. First, we offer inside the chapati flour or oil drops, and we say it: the Bhagavad Gītā’s chapter from the 15th chapter. Brahmāgni. This is the fire of Brahman. And first, you have to offer there. And the first chapati is for the cow or for the dog. Second, if someone comes to your door. And third, then you give it to your family members. That was the tradition. And fire is the symbol of Bhagavān Viṣṇu. Viṣṇu is the fire, agni. And fire stays in the water. Without water, fire cannot exist. This you have here, ocean. You think it is cold water. It is fire. Such a heat can be in this. And your fire, how much fire do we have? Eighty percent water we have in the body. And that’s why your jīvātmā is peaceful in the Viṣṇu sitting inside. We adore another fire, what you call cigarette fire. First, you kiss that. How selfish you are, kissing. And when it remains like this, you throw it down with your shoes. Arre, iss agni ne kya aisa karam kya ki jutta ke pisi kuchal raya ho sko? Jaisā saṅg kā raṅg lag gayā. In which company you are, that will be your condition. Kuśaṅga. And then comes jāṭharāgni. Jāṭharāgni, the digestive fire. When the jāṭharāgni doesn’t function, you can’t digest anything. And the doctor will say, "Well, some days or some weeks." Temperature goes down, temperature goes down, jāṭharāgni. Brahmārpaṇam, I offer to Brahman. Brahmārpaṇaṁ brahma-havi, it is that Brahman who is giving havan into that jathāgni, brahma-havi. Brahmāgni, and that Brahman itself is the fire, who is offering in the fire, and what will be offered is the fire. Everything goes in the Brahman. Brahma krama samādhinah, and this doing the karma, this doing this āhuti, leads to samādhika, means not only yogic samādhi, samājāna. Samajana means you become one. One day you will be fire. All will be fire, agni, jāṭharāgni. Then it is called jñāna-agni, the fire of wisdom. You can change everything. Think differently. Someone said, you know, this is a thief. The wise person said, "Is that your problem? Did you see that he is stealing? Why don’t you think differently?" So, how? There is one story. Gurujī and Mahāprabhujī were living in Kathu Ashram. And Mahāprabhujī had many, many rooms, small rooms. Guruji was sleeping in the veranda, a small desert, hot air, sand, storms. Part 2: The Inner Thieves and the Garden of Peace One kitchen was on one side, and there were some pots, thālīs, kātorīs, as we call them. Around three o’clock, a thief came and began collecting all the kitchen pots to take away. Gurujī noticed and went to Mahāprabhujī, saying, "There is a thief taking everything away." Mahāprabhujī said, "Then sleep deeply." Gurujī replied, "I can’t sleep." Mahāprabhujī said, "No, let it be. Don’t disturb him." Gurujī asked, "Why? He’s stealing." Mahāprabhujī explained, "Yes, my son, he needs these things, and he doesn’t dare to ask us. Can he take them? Think of how hard he worked in the night, walking through the dark desert. Let him take. If you disturb him, he will run away or do something he will regret. Let him do it. God will provide. Tomorrow you will get new utensils, don’t worry. So think differently." "If you then think that you are, within you, you are the negative one, not others. I went to see the bad people around; I didn’t see anyone. But when I searched my heart, there was no one worse than myself." Positive peace lies within people. So, the jñāna-agni... sorry, the next one is yoga-agni-karma-dagdha. The fire of yoga-sādhanā will burn all your karmas, just as you put seeds on a fan and roast them. They become very nice popcorn. But you must have that yoga-agni-karma-dagdha-karma. Yoga-karma-su-kauśalam, as Bhagavān Kṛṣṇa said in the Bhagavad Gītā. Yoga-karma-sukho-ślama: through karma-yoga, your yoga-sādhanā will be successful. So, yoga-agni, jñāna-agni, then it is finished. Then comes lava-agni. Lava-agni is a volcano. Then comes dhava-agni. Dhava-agni is when there is very cold air; the plant dies, burns, and looks as though it burned. Though it seems very cold, there is a fire inside. So when a person is very cool to you, you feel the heat from that unfriendly person—that is dhāva-agni. Or, uske baad aata hai, which is also very strong: krodha agni. Krodha means anger. Rāvaṇa was a great, wise person, but he had krodha within him, krodha and ahaṅkāra. So, krodha will burn and destroy all your good qualities. Krodha mat kariye—don’t be angry. Before directing anger at someone and blaming them, consider this example of Gandhījī. He was living in Sabarmati Ashram when a lady came with her twelve-year-old son, who liked Gandhījī very much. The boy always said, "Let’s go to Gandhījī." Gandhījī loved children, as we all do. Who doesn’t love children? When we are sad and fighting, and suddenly a little baby walks in, we say, "Ha, ha... hello." Even when angry, we say, "Hello, how are you?" That lady asked Gandhījī, "This boy loves you very much, but I have one request. He likes to eat sweets very much—always sweets, sweets, nothing else. Can you tell him? He will follow your words and not eat sweets." Gandhījī said, "Come back after 25 days." She was a little angry. He didn’t need Gandhījī to type a letter, stamp, and sign it. He could have argued—how much argument we give? We have drawn peace within us. After 25 days, she returned with the child. Gandhījī was talking and playing, then told the child, "My son, don’t eat too much sweet. It’s not healthy." The boy said, "Yes, Gandhījī, sweet is not healthy. Okay, then I will not eat." Gandhījī said, "No, no, you should eat, but little, once a week, twice a week." The lady asked, "Gandhījī, you could have said these two words 25 days before. Why did I have to wait 25 days?" He said, "My daughter, because 25 days ago, I was also eating too many sweets. Now, for 25 days, I haven’t eaten any sweet. That’s why my heart allows me to tell this innocent child, 'Don’t eat.' If I were eating and telling him not to eat sweets, I would feel guilty." So, whatever karma you are doing, don’t blame anyone, because you have no peace. You want to throw onto others what you carry within yourself. That’s not good. Krodha Agni, and then, more dangerous than fire, is Kāma Agni. The passion, the desires—the fire of desires makes everyone blind. So, kāma agni is bhyankar, that agni is also a fire. Fire has many, many ways. These kinds of fires we have to calm down; then you can have peace. So, rāga, dveṣa, then comes krodha, then comes kāma, and then comes lobha, and then comes ahaṁkāra. So, rāga-dveṣa, kāma-krodha, mada-lobha, and moha—these are the inner thieves which steal all your good qualities, and you have no inner peace. When we don’t have inner peace, we cannot bring peace to the world. Therefore, Gurujī said, "Yogīs or yatīs, koī mehnat karke." Yatīs are also yogīs. Yati means one who makes effort (yatnā) in sādhanā. Yatna, that is called yati. Yati is not a kind of snow bear, you know, that someone declared a mountain climber, then said, "Oh, there was a yati going like this," and now they all think it is a bear. No, no, no. Yati is a siddha puruṣa, a yogī. Yogī, yatī, koī mehnat karke bhave bhajan kī badī: Yogīs and yatīs, with hard work, they create a spiritual garden, a beautiful spiritual garden. Lekin, but, ye man bandar badā harāmī—this mind is a stupid monkey, palme badī bigaḍī. Within no time, it destroys this garden. Therefore, observe thy mind. Do you think you want to kill your mind, stop your mind? No. Don’t try to stop the mind. Don’t try to block the river, but give it direction. Kabīr Dās said, "Why can’t you control your mind? Because you have so many ambitions, so many desires. Mara mara gayā sharīr—many times your body died. Asā triṣhṇā na marī—the hope, the burning desire, these two did not die." You could not kill them, therefore your mind cannot be controlled. So inner peace comes only through sādhanā, Bhagavān kā bhajan. And support the people who are doing positive, good work around the world. Now, if one speaks about peace, one becomes the target of the gun. All great people of this world who try to bring mutual understanding and respect among religions and cultures, this peace, they become the victims of this. They have to suffer, but they have viveka, they have peace in the heart. They say it doesn’t matter, let them do what they say. I have to do satsaṅg, to be with good people. If the world is crying or doing something, let them do. Mīrā Bāī says that if a person’s teeth grow, let them grow, and if people laugh, let them laugh. We have to work with the same God. Inner peace comes through meditation, prayers, and thinking. Sabhi prāṇī merī ātmā hai: All the creatures on this earth are my ātmā. Ātmā sohī paramātmā: And that is the supreme self. Ādi Guru Bhagavān Śaṅkarācārya said, "The first step of self-realization is that you see in everyone equality, that all are thyself. If you don’t love and you want to fight for power, then you are Duryodhana, and the Pāṇḍavas are suffering." When God Rāma had to go to the forest for 14 years, someone interviewed him. That time also had what you call... yes, journalists. At least there was a journalist. So they interviewed God Rāma and said, "Prabhu, Lord, how do you feel about the statement of your stepmother Kaikeyī? She sent you for 14 years, and she said, 'Don’t go to any village, don’t talk to any humans, don’t gather the people together, only live in the forest,' and so on. How do you feel?" He said, "I feel blessed. I am thankful to my mother, Kaikeyī. I feel blessed." They said, "What?" He said, "Yes. What do you mean?" He said, "First, I am proud to be the stepson of my mother, Kaikeyī, that her wish is fulfilled. What kind of child is that, which cannot fulfill the wish of the parents? My mother, Kaikeyī, is happy. First, I am happy. Second, I am so happy that my father became free from that courage left of giving promises to my mother. So today he is free because he fulfilled it. There is no courage left in my father. If a son cannot repay his father’s courage, then why is he a son? If the child cannot pay off all the debt of the fathers and mothers, what kind of child is that?" There are five kinds of ṛṇa hotā hai: one towards the mother, then the mother-father, then the ancestors—Mātṛ ṛṇa, pitṛ ṛṇa, deva ṛṇa, ācārya ṛṇa, and ṛṣi ṛṇa. These are five ṛṇa: mother, father, your school teacher, and the ṛṣis who wrote the dharma grantha, and guru, your gurudeva. When you pay all this back, then your jīvātmā will go in freedom. Then you will have inner peace; otherwise, you will have no peace at all. You may demonstrate and feel that you are happy, that you have peace, but inside, you know. There was a small village, and there was one king, a Rājā, a small king, as they used to call them in that time. One man was stealing something from someone; a lot of things were stolen. The king was unhappy; all were unhappy. The king said, "Hold, my people are my own children, my family. Please give it back, and I will give you double if anyone has stolen." No one said, "I stole." Everyone said, "No, no, no." One day, one Mahātma came and began to give pravacana lectures, like our Parveen Bhai. And the king came to Parveen Bhai, like our Nagin Bhai, and said, "Swāmījī, I have one problem." He said, "Yes, problem? Can I help you?" The king said, "Yes. All my people are like my family, children, and someone has stolen. It’s not necessary. I can give him double this, but no one says that I have stolen. And I can’t find out. It is three years gone." So Parveen—meaning the capable one, with all best qualities—said, "Call all your people, and I will give a little satsaṅg, and I will find who is the guilty one, who is the thief." The king said, "See, Swāmījī, even if you cut their throat, they will not say, 'Yes, I am a thief.'" The Mahātma said, "That is my duty. It is my job now. You get them told, I will do it." So about 2,000 people gathered. The king gave the order: all men had to come. The king said, "My brothers, sisters"—sisters were not there—"sisters are not installing anything." The whole prison is full of men, you know. Sorry. To work there, you know. Yeah, because it’s hard work there. The Mahātma said, "If anyone is here who has stolen that particular thing, I can tell you, I promise you, we will not give you punishment, nothing, and we will give you double the money or goods or anything. I will give you one village, but please tell." All are looking. Then he said, "Today we have here Gurujī, and he has some spiritual siddhis, power, and he has some magic power, and he can find who is the thief. Then, my dear, it will be a hard situation for you. So again, I count till three. If someone is here..." All are sitting. No, I didn’t sit, I didn’t look. Everybody is looking at each other; no one is. All are without sin. All feel unguilty. But those who feel unguilty, you know, it is said in the Bible somewhere, I think. They had to stone some person and said, only that one will throw the first stone who has no sin, who has done no sin. No one was there. So how can you criticize someone, and this and that? So he said, "Gurujī, please, now the floor is yours." Gurujī said, "Okay, my dear, bless you all. And unfortunately, I know that someone is here who has been stolen." And then he closed his eyes and said, "Hariṃ kriṃ śriṃ bruṃ blaṃ briṃ bruṃ svāhā." Did you understand the mantra? It’s good that you don’t understand, otherwise you will do this practice everywhere. My God. And now he said, "Okay, I got it, power in my hand. King, look, the thief’s turban is burning." And who was the thief? He was doing like this. He said, "Hey, that is a thief." That is psychological, how to catch the thieves or guilty ones. So we are the guilty ones. If you look within thyself, we are the first guilty. How can we bring peace outside when we have no unity and love for everyone? So, yogī-yatī-koī-mehnat-karke-bove-bhajan-kī-bāḍī: all yogīs and yatīs, they try to create the spiritual garden, meaning to develop people towards spirituality, love, harmony, brotherhood. But this mind is a monkey, and this monkey is a stupid monkey. Years of work, the sensory and sensory spiritual work, the stupid mind of one crazy one tries to destroy. Can you see a beautiful garden, nice flowers, nice fruits, nice everything, and suddenly the monkey destroys it? Can you see how terrible it looks? Lavagni: how beautiful it was, Christchurch city. And within no time, that fire of inner anger, hate, jealousy, lavagni, awoke. And everything was troubling, all destroyed within. And you go and see the picture, how sad it is, how sad. So therefore it is said, if you can’t do good, at least don’t do the bad. So feel the pain of others in you. Feel the position of others in you. It’s easy for me to say, "Gyānānanda, go and catch a tiger and bring it here." My only two times lips moved. But how hard work is it for him to go and catch the lion or the tiger? So it’s easy for you to say this person’s work is bad or not good. Ask how long it took to catch this tiger. And now this tiger is out of his head. Whom will that destroy? That crazy one. So, yehī kā hai, it is said, try to bring love, peace, and harmony. Humārī to duty yahī hai ki jo karnā hai to premā hī kareṅgī hai: If we have to do, then we do love out of it. So world peace is only possible when we all think of equal love, peace, and harmony for all. But we are fighting for our position, we are fighting for our culture, we are fighting for our religion, fighting for God. Did you see God? Did you see God? Vivekānanda asked his master, "Did you see God?" He said, "Yes, can you show me?" Then he put his hand on him, and he went into samādhi. But I’m asking the question: Did Paramahaṁsa Rāmakṛṣṇa only put his hand, in his whole life, only on Vivekānanda’s head? He put his hands on millions of people, but antakaraṇa śuddh honā chāhiye: you have to become like Vivekānanda to get the divine self-realization questions. So give others, give position to others, give power to others, give rights to others, but stay behind, stay behind. That is the greatness, the greatness. There is one poem, but I can’t translate it into this language. If there are waves in the glass, even your mouth will get wet. If it is full, I can carry it anywhere without any problem. But if it is half, then with my own movement, the water will spill out very soon. Out. So, half knowledge is always dangerous. Therefore, be ready always to learn something. Peace, peace, peace. Om Śānti, Om Śānti,... Om Om Śānti, Om Śānti,... Om Prem Śānti, Prem Śānti,... Om Prem Śānti, Prem Śānti,... Om Prem Śānti, Prem Śānti,... Prem Śānti,... Prem Śānti. Om Jñānaśānti Jñānaśānti... Om Jñānaśānti Jñānaśānti Jñānaśānti... Om Jñānaśānti Jñānaśānti J... So finally, Gandhījī said, "Be the change you want to see." If you want to see peace in the world, then first realize peace within you. You are not content, you are fighting, you still have desires, these and those, and you are asking others, "Don’t fight." That’s not right. The fight is here in your world. So, what are rāga, dveṣa, kāma, krodha, lobha, moha, and ahaṅkāra?