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What are these two letters? They are Rāma. I will keep these two letters in my house. So, if you ever face any difficulty in your life, if you ever feel sad, you will recite the name of the Lord, the name of the Mother of the Lord. All your sorrows will then go away. It is told in the story that Lord Śiva drank the poison, and then the poison disappeared because he chanted the name of the Lord. One of the purposes of our life is to recite the name of the Lord at all times. For that, we have many devotees with us. Wherever you are going, on the road, you are always hearing the name of Mahāprabhujī. This is one of the goals of our life. For this, Svāmījī always blesses you. You know that you are not going to get lost. The second aim of our life, as I have told you, is to always keep the name of God, Mahāprabhujī, on our lips. All steps and difficulties will come, but these difficulties will be cleared up through the name of God. Lord Śiva also faced many difficulties. He was given poison to drink, and he drank it, but in his throat was the name of God, Rāma. Similarly, we have the name of Bāpujī, and he could digest the poison. The second part of our life is that we should try to do the best karma, good deeds. Definitely, we have to face the result of our karmas sooner or later. There were two friends. They went into business and were earning good money. One friend had a feeling of sin. He thought he would take all the money. He tried to kill his friend. He consulted many doctors and psychiatrists, and all the parents said it was his fate. The friend who stayed with the money made a good house for himself and got married. That person made a very nice house and had a child. Then he got a son. The son was very good. He studied well and, when he grew up, also got married. After two years of marriage, he became very ill. They went all over India and abroad to treat him. To cure the disease, he went to every hospital throughout India and even abroad. But there was no treatment, and he was always in a coma. One day, he showed little signs of consciousness. The father said, "My son, at least now you have become conscious." The son said, "Father, I became aware of the policies, but I don't know if you are aware or not. I am your son. I became your son. I am that one—that friend whom you let be killed, and I have now become your son. Now you know I am going away; I will die. All the money that you took from me, all that you have to spend is for my treatment. Now I will pass away, but as the interest on all this money that you took away, now you have to help my wife." I feel it is definite that we have to face the karma, the roots of our karma. So the best thing is to do good things for all—Sevā. Our Gurudev Svāmī Madhavānandajī told us the highest principle, the best Dharma is to serve, to do Sevā. God thinks in mind, in thoughts, negative about others, and God feels troubles. Therefore, in yoga also, they say yama-niyama; the first is ahiṃsā, non-violence. The third aim of our life is that we should strive to attain realization, the knowledge of the self. We get many degrees in this material world, but we are born to get the degree of Kātyāyanī. There was a great ṛṣi, Yājñavalkya, and he had two wives. What were their names? Maitreyī and Kātyāyanī. When Yājñavalkya went for sanyāsa, he tried to divide his wealth between these two wives. Maitreyī said, "I don't need this wealth. I will not attain self-realization if I do not attain Mokṣa and Amar." Maitreyī said, "I want no material wealth, because through this I will not get my self-realization." You can get material wealth through physical things, but not self-realization. I can get all kinds of material comfort, but not self-realization. What is the means of self-realization? Oṁ. That is why it is called Oṁ. That is why it is said in every Śāstra: Ekaṁ Ālambanaṁ Rāmaḥ Śreṣṭhaṁ, Ekaṁ Ālambanaṁ Rāmaḥ Pāvanaṁ. This Ālambanaṁ is the best of all. Oṁ is the essence of all, not the message. This is the sound of the universe. The first sound of the world is Oṁ. The first sound of the world. The Oṁ is the first sound in the world. So, in this way, we have explained the purpose of the three stages of life. Secondly, the blessing of the Guru is very important. The blessing of the Sadguru changes the life of the student. The Sadguru is very important. There are two types of Gurus. One is the one who teaches, and the other is the one who is a Sadguru. We have been told: Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara. Gurur Sākṣāt Paraṁ Brahma Tasmai Śrī Gurave Namaḥ. There are two types of Gurus. One is the one who teaches, and the other is the one who is a Dīkṣā Guru. The one who teaches us is a Sādhana Guru, and the other one is a Dīkṣā Guru. So whatever he gives us, the knowledge he gives us, the spiritual knowledge he gives us, that is why it is very important. The Dīkṣā Guru, because he tells us that the Sādhana Guru gives us the same knowledge. He gives his physical degree. The Sadguru tells us why we have come to this world, what is the purpose of our life, what is the goal of our life, and how we have to attain God. He tells us about this, the Sadguru. The Sadguru makes us free from the bonds of the world. That is why his importance and his blessings make our life successful, for which we have got this human life. Yes, they understood. They understood they took birth from two gurus: one who is giving us the knowledge of this material world for our bread and butter. But there is another Satguru Deva who is not giving us the knowledge of bread and butter only, but the knowledge of His Self. Therefore, the blessing of Gurudev can change the entire life in memory. All the blessings of Gurujī, Svāmījī, and Mahārāj Jī are the blessings that make our life. That's it. Thank you, Praśāpati. You know that Prajāpati is not used to always having a translation. When one is translating, one's thought should constantly flow. Like oil—when you put oil on one bottle of water, see how the oil flows, not making one by other drops. Water makes a drop, but oil will flow very gently, very nicely. Similarly, when a speaker begins to speak, the thoughts flow spontaneously. I am used to having many translators, then and again we give them. Sometimes we have four translators. I drink my chai, sit down, and give it to them again and again. So thank you, Puṣpāntī. Next time we will again have them on the subject. Pāpa or Puṇya? Āśīrvāda or Śrāpa? So these two subjects, till this he did not touch: Āśīrvāda and Śrāpa. It's a very, very deep subject, so we will continue perhaps tomorrow or next time. Thank you, Puṣpājī, and I wish you all the best. Dīper Vāt Maa Amare Kī Jai! So I will not take a long time. Tomorrow, at this time, at the time of the āratī, and later it will be Navachan. Now I will be on time for a little while, 5-10 minutes. So I will not take your time long. Tomorrow will be again a satsaṅga. I am sorry for the obligation. There is a human who has got freedom physically, mentally, intellectually, socially, politically, etc. Animals do not have that kind of ability and freedom. Therefore, animals have little effect of the karma. The animal life is already the punishment of the karma. To go through the animal life, they have the right and freedom, but then God has given us an intellect. Then our intellect can be polluted. Intellect can be polluted when rāga is created in the person, rāga ke sāth dveṣa. Rāga, dveṣa, kāma, krodha, mada, lobha, moha, ahaṅkāra, ye sāt prakāra kī rākṣasī vṛtti-śakti manuṣya ke antara me pragaṭ hotī hai. We are all sitting in the satsaṅga, listening to the knowledge, we are all devas. But just think that you will always be in this form. There will never come a time when we will be in this form. That is why in the sanyama and niyama yoga, in the satsampati, so constantly, as Puṣpājī has said, keep reciting, keep reciting... If you forget to recite, then you will have the feeling of being a demon, and you don't know when you will get rid of it. So the intellect can be polluted. At this moment, you are all like divine goddesses. You are all because you are sitting in the satsaṅga, satsaṅga, you have good vṛttis, you have good feelings, and you think and you are ātmā. But at the same time, within you is the negative energy, the devil sitting. You never know when that devil will awake in you, which I often explain: rāga, dveṣa, kāma, krodha, lobha, moha, ahaṅkāras, etc., etc. Constantly observe and guard your consciousness, your intellect, and your mind. And guard your intellect, mind, and consciousness through your intelligence, the vivekā. You need your divine energy power in particular situations, so that you don't lose your nerve and you don't begin to act again like something of a devil. So great achievement is there, that you never let awake within you the krodha, ahaṅkāras, the revenge, the fire of the revenge. That time, your blood is boiling in the fire of the revenge. The time our intellect becomes blind, our mind becomes blind, and what word comes out of us? "I don't care. I don't care." Doesn't matter how it is. But this minute, this second, what you are thinking, that I don't care, I will destroy. For that, janam janam dukh pāoge. Not only in this life, but many, many lives, you have to suffer this karma. Aisā ā jātā. Puṣpājī told a story that one friend cheated his other friend financially and let him be killed. But the same friend, whom he let be killed, came back as the son of the cheater and then became ill, and all the money was spent. Said, through all India and through the many other countries, how much money would have been spent? So Gurujī said, Rāj daṇḍ, plīṭ daṇḍ, agni daṇḍ, aur chor lūṭ le jāye, itto daṇḍ duniyā sahe, dharam daṇḍ sayo nahī̃ jāye. Rāj daṇḍ, sarkārī kāmoṁ ke andar phas gaye, paise dey bakro, vakīl sāhab ko dey bakro, vakīl sāhab rāh peṭ kaḍī pharī ko nahīṁ. Rāj dhan, plīṭ dhan, bimārī, bimārī hotī hai, deyate jao, paise deyate jao, ek injection, ekko patā nahī̃ shahe, pānī hoi. Lakir kī sāhab, o injection, American, I don't know, it's kaitā lage, deyo, deyo, māre pitā jī bīmār ghanā hai, bābājī kī o injection to, abai dek, 35,000 kā hai, lehnā to deyate, ke deyonī sāhab, bali, 35,000 kā. Hai, deyo, māre, nehā pānī is my distilled water. Mundi odo mod, ne goti odi davari utha, ne fahe, māre, right? Right? Right? Right? ... So if you take 5 crores, you will get 50,000 to 1.5 lakh rupees. If you take more, you will get tax. So what will you do? So Rāj Daṇḍ, Pīlīṭ Daṇḍ, Agni Daṇḍ, Chor Lūṭ Le Jaye, Ittā Daṇḍ, Duniya Sahe, Dharma Daṇḍ Sahe Hone Jaye. Five crores were looted. So it is like this, that sometimes people cannot digest good things and to give something. Rāj daṇḍ, you have many, many problems with governments and politics and this and that. You give the money out. Plīṭ daṇḍ, plīṭ also means like a spirit, ghost, and that means different kinds of illnesses. Ādi bhautik, ādi daivik, and ādhyātmik. These are the three tapas: ślīpta daṇḍa, kṣamātā, and ādi devikā. So, when there is so much illness, and you have to go to that doctor, to this doctor, a lot of money is gone. You sell your house, you sell this. This is a karmic daṇḍ, this is a punishment of the karma. Therefore, it is said, "Sarve sam svastir bhavatu." First, it was svastiḥ. Pahala sukha nirogī kāya. Rāj daṇḍ plīṭ daṇḍ chor lūṭ le jai. And in the night time, the thieves come and take away your 5 million euros. Next day, you call the police and you said, "Where it was about 25,000 euros," because if you tell the 5 millions, they will say, "From where did you get this?" Yeah, again, this is a chain work, a snowball growing further and further, but that you can digest. Agni daṇḍ burns your whole furniture and house, now you will digest. Dharma daṇḍ says, but you can't digest giving a donation for the welfare of humans, animals, forests, and so on and so on and so on. Therefore, humans have the freedom to decide. Karma is in your hands, but not the fruits. I have in my hand now this beautiful mango; it's in my hand. If I want, I throw with my whole power, and someone will get it on the head. As long as it's in my hand, it's in my hands. But when it's gone out of my hand, it's not under my control anymore. I can't run behind to catch it. Similarly, it is said when the bullet is gone out of the gun, it will not come back. The words gone out of your mouth will not come back. The solvent out of the body will not come back. So, therefore, what is done is gone. Bhāg gayā, hamāre hāth se bhāg gayā, vo pattar phēṅk diyā, bhāg gayā, vo hamārā bhāgyā banegā, achchhā yā burā, jo bhāgyā meṅ likhā hai. Therefore, negative thinking and negative activities that cause problems for others will persist for lives and lives. So, human life has a lot of freedom, but at the same time, a lot of restrictions. Ethical principles. So spirituality and ethics, these two should always be in our consciousness, in our mind. The rest, we will speak tomorrow. Wish you all the best and pray to Mahāprabhujī to bless you all. Śrī Dīpa Nārāyaṇa Bhagavān, Śrī Śrī Deva Puruṣa Mahādeva, Śrī Satguru Svāmī Madhavānandajī Bhagavān, Satya Sanātana Dharma, Oṁ Śāntiḥ.