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Om śāntiḥ śāntiḥ... Śiva Śiva Svayambhū. In this endless universe, the śūnyakāras, the forms of emptiness, avoid space and darkness. Nothing exists in that infinite brahmāṇḍa, that endless universe. The first awakening is the resonant call, Om. Thus, from the Vedas as nādarūpa, Brahma Svayambhū and Śiva, and the greatest prāṇas and elements, and about you—the self-existent and the greatest prāṇas... and Dvāpara Yuga, Kali Yuga. But not only these four; it goes beyond. You can read in Vedic mathematics about the time of the Yugas in this endless, endless process in the universe. The Vedas speak of ananta brahmāṇḍa. We revolve around the sun in this solar system. This is a sport for this sound system, and it conveys meaning. The meaning goes for a year of growth. This is a living planet, whose life is there, but it is not permanent. Śiva is ancient. Satyaṁ śivam sundaram. But this is not with steadfastness. Therefore, in this sense, 8.4 million activities are created. For our understanding of this, there is a sound that gives meaning, and this sound gives meaning about this meaning and for this meaning. Therefore, the Veda says that if for one seed there is another person and another plant... For that, the Vedas say that even now, for the plant, there is a connection... They all subscribe to the subtle body and meditation. This is very, very much... There is more to divinity, but what else, and its fundamental elements, the word elements, meaning and meaning itself... If someone tells you to leave this world now, do you want to go? We will go directly. "Doctor, please help me, I don't want to go." Just like that, the fire should enter into the body, into our... solar plexus, into the digestion. That is called jaṭharāgni, a type of fire. Jaṭharāgni, yogāgni, kāmāgni, lāvāgni, havanāgni, virahāgni—viraha's fire is also very intense. Viraha's fire is so powerful that it makes the mind wander constantly. What will happen to every creature's digestion? They will feel hunger. In this country, there is one place where if one cannot move, then if there is no hunger, no work will be done; one will remain lying down like a leaf. Hunger is the guru of all; no matter how lazy one is, if there is hunger, one will get up and search for food. The question came: what will they eat? Yes, that is something profound. Then it was said: jīva jīva bhakṣate. Life will eat life. Jīva jīva bhakṣate. Oh, one creature will eat another. Then that was the work of the... This is injustice. What a great pity, what a terrible thing. This has become a sin; it is injustice. But for the development of buddhi, education is necessary. However, in the human heart, there is a special quality, and that special quality is called dayā. Dayā is the root of dharma, and the root of sin is abhimāna. As Tulsī says, never abandon dayā as long as there is prāṇa in the body. To protect their eggs, no one hesitates to work hard and will even attack a lion. Lions, serpents, every creature—they love their children and will not let anyone come near, but this does not extend to others. Virtue, sin, laughter, and curse—virtue and sin. Education, my son: always do good, have good intentions, reflect deeply, help others. Help... Helping hands hold more value than folded hands. Help—that hand has strength; folding empty hands is of no use. It is not in the hands; there is nothing in folding hands. Helping hands have value. Gurujī and his disciple were walking on the road. On the way, the disciple said, "Gurujī, let's go." There was one meter, two meters, and then he saw a small insect there. It was moving, but it was not a number; it was a creature like a number. The disciple stopped, caught that insect, and went to release it near a tree in the field. Gurujī was giving a discourse on the green leaves, saying, "Son, one should do this, one should do that." Seeing this, it seemed that here there was no disciple at all; he was in the field. "So, son, what help did you do?" "There was this small animal walking on the road, and if anyone stepped on it or did anything, it would die. So, I left it in the field nearby." Gurudev got angry and said, "You have done something wrong. Why did you do this?" So Gurujī says that the beetle, as you know, wanted to go somewhere. His family members extended the path further into the field on the other side, and you committed a sin by doing so. You should have understood where he wanted to go, and then helped him along that path. But Bhagavān Kṛṣṇa said, "I will speak about these matters, I will speak about these matters, I will speak... I will speak..." Singing positively and with discernment, you will find that you will come to notice the fruits of jāta karma. Then your buddhi and viveka will save you, telling you what to do and what not to do. Thus, sin and virtue, blessings and curses, these things continue to exist. In our Rajasthan, there is a saying... If you feed someone, whether an animal or a human, they may say that they will not give you blessings, but when they come, they will indeed give blessings. They may say no, but if you give food to the hungry, they may not give blessings, yet when they come, they will give blessings. If you give some hungry person or animal food, they may not say thank you, but their stomach, their intestine... will bless you and thank you for what you gave to eat to calm down the fire of digestion, jaṭharāgni. There is a rooster. How beautiful are the eyes of that rooster, and you catch it and its... You are twisting its neck with your eyes; he is watching and says, "What harm have I done to you?" He is not receiving his blessings; you are receiving his curse. He says, "You are cutting my neck once, but your neck will be cut repeatedly." That is, Bhagavān has said, "Do not kill anyone." To kill a living being... Gurudev came to one village, and two disciples came who wished to become disciples. So Gurujī said, "Okay, I will give you the mantra, accept you as a disciple, but you have to go through the test." What is the test? Then Gurujī told him, "Brother, catch one pigeon at a time and bring it." He caught the pigeons and brought them. Then he said, "Now take this pigeon and go to a place where no one can see you, kill it, and bring it back." One went into the dovecote and killed a pigeon, bringing it back to Gurujī. He told the other, "Go and kill a pigeon somewhere where no one can see." He also went into the dovecote and brought back a live pigeon. Why? "Because you said to kill the pigeon where no one can see, but the pigeon was seen. I am staying with it, I am killing it—yes, that is true. If you blindfold a pigeon, tie a cloth over its eyes, it will go away and then come back again." Then it said, "Gurujī, we cannot kill it." Why? "You said, 'If no one sees.' Then I am watching." "So blindfold your own eyes as well, fool—you yourself have also blinded its eyes." Then he went into the rooms and closed the door; his eyes were blindfolded like a captive pigeon. Then he came back again with the living pigeon. "What happened, son?" "You had said in the discourse that Bhagavān sees everywhere. The blindfold was tied over the pigeon's eyes, and the blindfold was tied over my eyes. Gurujī, please tell me, how can I bind the eyes of Bhagavān?" Then he said, "Son, you have definitely gone astray. It is said that the one who has eyes, as written even in the Bible, should neither be eaten nor killed. Eyes are present within all living beings." So, there is āśīrvāda and śrāpa, blessing and curse. And curses, both not only on humans but also on animals, can have an effect. And when you receive such āśīrvāda, you know, in the Mahābhārata, what curse did Śakuni receive? What curse did Śakuni give? Who was Śakuni? There was also Gāndhārī, but before life, Ambikā, Ambālikā... those three boys were also Ambālikā’s. So he gave Pitāmaha Bhīṣma a promise that because of your death, I will become Śikhaṇḍī. Then that Śikhaṇḍī came back, and in that father... He had given poison to Viśvāmitra, and that later became the cause of his death. So it is not that only someone will take revenge in this life; it can be in many, many other lives. There was a young child, about 10 years old, who caught a grasshopper. He took the grasshopper, what we call Mama Jī's goṛā, it just happened during the rain, a locust. Inside him, a thorn from a babool tree was stuck, pricking him continuously, torturing him. He was very young, just a small child. Later, he became a disciple of a guru. The rule of the sādhu guru was to walk on foot from village to village. After one village, to the next, he would walk, carrying water. It was good to endure hardship, and as a sādhu, he would roam freely so that no stain would touch him. So Mahāprabhujī said, "That's not right." Mahāprabhujī said, "Water is indeed deep, and when the water is deep, it is profound. If the ocean starts moving, the entire world will be submerged. So that is correct. And a sādhū should seek solitude, one who is truly devoted to paramārtha and bhajan. Otherwise, in the cold of December, you keep wandering. When you go, Gurudev would walk on foot, and the disciple would walk alongside him." That was Gurujī's resolve: to remain exactly where the sun was about to set. But today, they will rest here only, so Gurujī also tells the disciple to take two paise and bring some food. The disciple took two paise and bought food. There, he saw something sweet to eat—there is a similar essence in jaggery and in something made from sesame seeds. For himself, he brought a different kind of arrival for Gurujī, and for himself, he brought a little bit of ghee and til. Gurujī asked, "What did you bring, son? What did you bring? This is for you, and this is for me. How much will it cost?" "In this village, whatever you buy, the price is the same." A feeling surged, and then Gurujī said, "Buy anything you want." He said, "Gold." You say, "Gurujī, when will you not stop?" "Son, I am not meant to stay in this village, let's go." Then Bābā Jī said, "I am tired, I want to rest, I will not come." Bābā Jī said, "Today, I will sleep." Then Gurujī said, "Alright, son, you..." Jī said, "Son, keep one thing in mind: if Bābājī or anyone tells you, 'Anyone asks you in this village, "Bikart in this village, everything is at the same price,"' you say, 'I buy ice cream and bread; bread is the same price, ice cream is...' And one kilogram of bread is also one rūpī. One kilogram of butter is also one rūpī. And one kilogram of yogurt is also one rūpī. So, Gurujī should not become too good. Where everything is just like this, there is no value. There is no value of the knowledge of good and bad." Gurujī says, "Son, I am going; you can stay here if you want. Come tomorrow, but don’t forget one thing: if anyone asks you if this is yours, don’t say yes. Keep one thing in mind, son—if anyone asks you in the morning or at night whether this is yours, just say it is not mine. Do not say it is mine." Gurujī has left, Chelājī. After eating fully and contentedly, he went to sleep. At night, thieves came—one thief came during the night, a forest thief, and a pickpocket thief... And it was increased about them, and it was increased about them, and it was increased about them, and it was increased about them, and it was increased about them, and it was increased about them, and it was increased about them, and about them... May you have the darśana of Gurujī; what are your Gurujī, they are my Gurujī. This is the teaching given: grant me the darśana of my Gurujī. The Gurujī was waiting, saying, "He hasn't come, he hasn't come." Some people went and brought the Gurujī. The Gurujī went nearby and spoke, but the Gurujī said, "Did I not tell you not to say that he is mine? Now what can the Gurujī do? I have already said it—I was only the servant of the truth." The speaker said, "I never said that one should not stay in a village where there is only one sentiment. I said, 'I will save you, what else can I do?' But what I mean is, I will say, 'I will go to the gallows,' and you say, 'No, don't go.' I say, 'I will go,' and you say, 'No, don't go.' This is exactly what your Gurujī said after the conversation; Gurujī said, 'Leave the disciple.' I will hang myself." The disciples said, "No, no, Gurujī, I will hang..." Then Gurujī was asked, "Bābājī, what is this talk? Why do you want to be hanged? Why do you want to be hanged, Guru?" Bābājī replied, "Rājan, the throne of Svarga is vacant. Whoever dies now will immediately become the king there. You, hurry up and spoil your time; hang me on the noose." The king said, "Expel both the bābās from here, give me the charge." It was done, but the king became attached to the bābā, and both bābās left. So thereafter, after moving forward, after Gurujī, after Gurujī... The lamp is of the Satya Gurudev, the divine for each and every action. Action is followed by reaction, and reaction is followed by action. So it is said, "Gungā guṛ khātā man meṁ sāvdhān"—whatever you are doing, be mindful. Thieves, who steal a lot, are those who possess money. It is not here; in our Palī district, there is a village. This is a matter from the past, a small village with about 200-250 houses. There was a merchant there, and at night thieves would come. Three thieves were sitting in hiding. And just think about the merchant’s group, any group of merchants, they would beat him up, tie him up, and pour castor oil on him. They would say, "Tell us about your wealth," and they would tie up his wife, taking all her jewelry, gold, and silver. Then they would say— They came to their house and stole everything. Even after coming five times, they would gather and say, "Sethjī, today we have not come to beat you or steal from you. We have one question: whatever we have taken from you, we have taken it all away. Yet, how much gold, silver, and jewelry does your wife still have? We took so much, but what about our wife?" He doesn't even have a single gold ring in his hair, so I said that his... In Hindustān, śikṣā is very easily found; if you walk in the lane, you find it, if you walk on the road, you find it. It is written on the trucks' sides: "Never before its time, and never more than your destiny." It is never found in excess. Education is available everywhere, yet despite seeing this, we are not accepting it. Why is the world in such a state? What is happening to the condition of the world? It is because honesty has disappeared, integrity has vanished. The honest ones always find peace. So, curse and blessing, sin and virtue, are very profound subjects. Next time we will carry on. For today, I will pause my speech here. I spoke half in Hindi for our Indian Bhaktas and the rest in English for our Bhaktas who understand English. I wish you all the best, and for the next webcast, we will be from some other countries. We will announce to you, my dear brothers and sisters; until then, I wish you all the best and God bless you. Rīpa Nārāyaṇa Bhagavān kī jay.