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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, Swamijī always blesses you. You know that you will not 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 difficulties will come, but they will be cleared away 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 withstand the poison. The second part of our life is that we should try to do the best karma, good deeds. We definitely have to face the result of our karmas sooner or later. There is a story of two friends. They went into business and were earning good money. One friend felt sinful greed. He thought he would take all the money. He tried to kill his friend, consulting many doctors and psychiatrists. The parents of the friend who was killed said it was his fate. The friend who stayed with the money built a good house for himself and got married. That person, who kept the money, made a very nice house and had a child there. He got a son. The son was very good and studied well. When he grew up, he also got married. After two years of marriage, the son became very ill. They went all over India and abroad for treatment. They went to every hospital throughout India and even abroad, but there was no cure, and he was always in a coma. One day, he showed slight signs of consciousness. The father said, "My son, at least now you have become conscious." The son replied, "Father, I have become aware of the truth, but I do not know if you are aware or not. I am your son. I became your son. I am that friend whom you betrayed and left to die, and now I have become your son. Now you know I am going away; I will die. All the money that you took from me, you have had to spend on my treatment. Now I will pass away, but as the interest on all this money you took, you now have to help my wife." I feel it is definite that we have to face our karma, the fruits of our actions. So the best thing is to do good for all—Seva. Our Gurudev, Svāmī Madhavānandajī, told us the highest principle, the best Dharma, is to serve, to do Seva. If one thinks negative thoughts about others, God feels troubled. Therefore, in yoga also, they speak of yama-niyama; the first is ahiṃsā, non-violence. The third aim of our life is that we should strive for self-realization, the knowledge of the Self. We get many degrees in this material world, but we are born to get the degree of kṣatriya (spiritual warrior). There was a great ṛṣi, Yājñavalkya, who had two wives. What were their names? Maitreyī and Kātyāyanī. When Yājñavalkya went for sanyāsa, he tried to divide his wealth between his two wives. Maitreyī said, "I do not need this wealth. I will not attain self-realization if I do not attain Mokṣa and Amaratva (immortality)." Maitreyī said, "I want no material wealth, for through this I will not get self-realization." One 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 (support) is the best of all. Oṁ is the essence of all, not just a message. This is the sound of the universe. The first sound of the world is Oṁ. In this way, we have explained the purpose of the three aims 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 Maheśvaraḥ. 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 knowledge he gives us, the spiritual knowledge he gives us, that is why it is very important. The Dīkṣā Guru tells us, and 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 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 gives us the knowledge of this material world for our bread and butter. But there is another Satguru Deva who gives us not only the knowledge of bread and butter, but the knowledge of His Self. Therefore, the blessing of Gurudev can change one's entire life. All the blessings of Gurujī, Swamijī, and Mahārāj Jī are the blessings that make our life. That’s it. Thank you, Praśānti. You know that Prajāpati is not used to always having a translation. When one is translating, one’s thought should constantly flow. Like when you pour oil from one bottle to another, the oil flows smoothly, not drop by drop. Water makes drops, 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 it to them. Sometimes we have four translators. I drink my chai, sit down, and give it to them again and again. So thank you, Puṣpā jī. Next time we will again speak on the subject. Pāpa or Puṇya? Āśīrvāda or Śrāpa? So these two subjects, till now he has not touched: Āśīrvāda and Śrāpa. It’s a very, very deep subject, so we will continue perhaps tomorrow or next time. Thank you, Puṣpā jī, and I wish you all the best. Dīpera Vāta 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 Navacana. 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. A human has 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 some right and freedom, but God has given us an intellect. Yet 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 meṁ pragaṭ hotī hai. We are all sitting in the satsaṅga, listening to the knowledge; we are all devas. But just think, you will not always be in this form. There will never come a time when we will always be in this form. That is why in the sanyama and niyama of yoga, in the satsampatti, one must constantly, as Puṣpā jī 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 beings. You are all because you are sitting in the satsaṅga; you have good vṛttis (tendencies), you have good feelings, and you think of the 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, ahaṅkāra, etc. Constantly observe and guard your consciousness, your intellect, and your mind. 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 the great achievement is that you never let awake within you the krodha, ahaṅkāra, the revenge, the fire of revenge. At that time, your blood is boiling in the fire of revenge. The time our intellect becomes blind, our mind becomes blind, and what words come out of us? "I don’t care. I don’t care. It 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 dukha pāoge. Not only in this life, but for many, many lives you will have to suffer this karma. Aisā ā jātā. Puṣpā Jī told a story of one friend who cheated his other friend financially and had him killed. But the same friend, whom he had killed, came back as the son of the cheater and then became ill, and all the money was spent. They said, going all over India and through 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: you get entangled in government works, you pay money, you pay the lawyer. The lawyer does not care for the path of righteousness. Rāj daṇḍ, plīṭ daṇḍ, illness—illness happens, you keep paying money, one injection, you don't even know if it will work. The doctor says, "This injection is American, I don't know how much it costs, give it, give it. My father is very ill, Bābājī, this injection, look, it is 35,000, we must give it." So you give it. But it is just distilled water. It did not work, 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 taxed. 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: sometimes people cannot digest good things and giving 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, a ghost, and that means different kinds of illnesses—ādhibhautika, ādhidaivika, and ādhyātmika. These are the three tapas: ślīpta daṇḍa, kṣamātā, and ādi daivikā. 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 bhavantu sukhinaḥ, sarve santu nirāmayāḥ." First, it was svastiḥ. Pahala sukha nirogī kāya. Rājadaṇḍa plīṭadaṇḍa chor lūṭ le jāye. And in the night time, thieves come and take away your 5 million euros. The next day, you call the police and you say it was about 25,000 euros, because if you tell them 5 million, they will say, "From where did you get this?" Again, this is a chain reaction, a snowball growing further and further, but that you can digest. Agni daṇḍ burns your whole furniture and house; now you will digest that. Dharma daṇḍ says, but you can’t digest giving a donation for the welfare of humans, animals, forests, 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 it 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 substance gone out of the body will not come back. So, therefore, what is done is gone. Bhāg gayā, hamāre hāth se bhāg gayā, vo patthar phēṅk diyā, bhāg gayā, vo hamārā bhāgyā banegā, achchhā yā burā, jo bhāgyā meṁ 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. I 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.