TV Channel

Part 1: The Poet's Reach If you wish to write something for others, it will not be perfect. There is a saying in our Hindi language: "Jahāṁ na pahuṁse ravi, wahāṁ pahuṁse kavi." It is a very famous saying in India. My English is not so good; can you translate it? It means a poet can reach anywhere, even the place where the sun cannot reach. Sometimes people think that Swamiji is talking from his own imagination. That is why I told you to stand up and speak. To gain the confidence of a disciple is not easy. And a disciple, if he has even 99.8% faith but 0.2% doubt, then he is gone. He is on the rejecting list. In quality, there is no compromise. In devotion, there is no compromise. There is no question of "why" or "how," no "I can’t understand." When a disciple or a practitioner—even a devotee of any god—has a small doubt, you are out. You are out. In India, we say something: "Chukeko, chaurāsī." That slight doubt puts you again into chaurāsī. What is chaurāsī? It is 8.4 million different life cycles. And therefore, Mahāprabhujī said, "Manva dhire dhire jā"—go slowly, slowly. In Europe, we say, "Don’t eat too hot potatoes." Otherwise, you have to spit it out, or you will not cool down. Here, "hot" means our inner temperament. Hot means our inner ego. And ego is such a big potato that you cannot handle it. Ego is connected to ambition. Ambition is the thought, "I want to achieve." You will never achieve. Mahāprabhujī asked the Holy Gurujī, "What would you love? What do you want? Anything—siddhi, limitations, mokṣa—what do you wish?" Holy Gurujī said, "My lord, I do not want siddhi, I do not want this and that, but I want one thing: to be thy servant in every life. If I have more lives, then I will be thy devotee." Janam janam hari dās rakhi jo. Deep dayāl ārāja sunālī jo. A dās is one who serves through bhakti. And when you serve and you have a doubt, you are out. Therefore, in the same bhajan it is said: DEEPADAYA SABHAKUSA DEVE DATA JANAMA JANAM KADDARI DHARME... Mahādhana detā viśālama. So, if you practice something or want to become something because you desire some position, that is your ambition, and that is your ego. There, you cannot be successful. We will fail, we will fail, we will fail. Gentleness, humbleness, kindness—that will bring us through. So, jahāṁ na pahuṁse ravi: ravi is the sun. In Sūrya Namaskār, we have twelve names of the sun. That twelfth name is Ravi. Sunday, in Sanskrit or Hindi, is called Ravivāra. You see? So my talk is authentic. Do not think that Swami is just sitting here every day, getting so many chocolates and going home to eat them. Yes, there are some boys or girls who think like this. And when they think, "I know," I said, "Oh God, this person, again, Ravi." Jahāṁ nahīṁ pahuṁse Ravi means we belong to this sun system, our solar system. And there are billions of suns. The Vedas said, "Anant Brahmāṇḍ"—ages and ages before, the Vedas already declared that the universe has so many billions or trillions of solar systems. And now, because we have studied something in university and we have telescopes and microscopes, we "scope" from something. Last weekend we had a lecture by an Indian ambassador in Hungary, and he said, "What do we want to achieve? One planet? To come to one planet?" It means you have not received anything. Go to the moon, go to Mars, or go to Jupiter, okay. But do you know how many Jupiters there are? So why? If you then go and achieve, be at once everywhere—that is called One without second. One without second, you are trillions, billions of times. Multiply. Eko’haṁ bahu syāmi: I am one, and now I will multiply. Therefore, Holy Gurujī said, "One in all and all in one." So, our sun has its reach. How many millions of kilometers until you see our sun like a tiny star, and then it is no longer visible? There, another sun will take over. So, it is jahāṁ na pahuṁse ravi: where this sunlight will no longer be visible. Beyond that, a poet can go. That is a real poet. And that poet will write because of that parā bhakti. Aparā bhakti is selfish bhakti. "Yes, I will do this and this, and Swamiji will do this for me, and if he refuses, then say, 'Oh, Śrī Swamiji is so arrogant.'" Yes, I always hear the words when he or she is talking, you know. But Mahāprabhujī said, "This mudrā, let them talk what they talk." You know what you are doing. So Mahāprabhujī said, "Let them talk what they talk." And Holy Gurujī said, "Mādhavānandake Satyapāt Chalnā." That is it. So you know what you are. Nobody knows what you are. Nobody. And therefore, that is it. So, para-bhakti is the devotion which goes beyond many, many solar systems. And apara-bhakti is just for here. You love some boy or some girl because you like them, and after a while, you will quit. And therefore, I used to say that the joy, the joy of the joy—jaya. Okay? You are jaya, but that is a joy. The joy of the joy which you would like to enjoy has little joy compared to the suffering of that enjoyment. Is that true? So for a poet, an artist, for a poet, grammar does not exist. Yes? For a poet, grammar does not matter. The language of poetry is different, so do not go for the grammar. Those who have Parābhakti, their Anāhata Cakra opens. And when one's Anāhata Cakra is open, then as one petal is opening—the unfoldment of the Anāhata lotus—that can mix with the negative intellect. You become a good writer, but you become a destructive writer. You write, but you destroy. You had here, just they were writing in England about this poor girl, the Elizabeth Queen’s great-granddaughter-in-law. They made some pictures. What does he want with that? This is called destructive writing. And if the Anāhata Cakra opens with positive love, even if he sees, he will close the camera. The yaw as a human positive viveka—intellect, intelligence, and the heart. Even in the street, if something happens—that a woman loses her dress—a good man will immediately give a shawl. "Sister, here you are," or "Mother, here you are." No? We will do the same here, right? And what? Whose Anāhata Cakra is confused, and some lady has lost her upper shirt? He will, instead of giving a sari, take the camera: click, click, click. For what? This is the difference between a confused boy or a confused girl and a wise one. This is the difference. So there are two kinds of writers: uniting and dividing. Troublemaker and peacemaker. Troublemakers cannot sleep unless they have created trouble for someone. There was a man who liked to talk negatives—this and that, yeah, this is that and this is that. One day, he could not find anyone or anything where he could create trouble. Now he cannot sleep because he has this quality in the Anāhata; the Viveka did not touch the Anāhata. So he telephoned at 2:30 in the night, just with closed eyes, dialed the numbers. And then someone answered, "Hello," and he said, "You bloody one, tomorrow you will know what will happen to you. Be careful." Now he is snoring, sleeping, because he created trouble. So let us be peacemakers, not troublemakers. So that poet who is writing—writing on feelings, on experiences, and he or she is teaching itself—but it is true experiences, true situations, and many things. So it is right, it is beautiful, and then others learn also. In the Bhagavad Gītā, Arjuna is asking Lord Kṛṣṇa, "Why are you working? Why are you doing this and that? You are a god. What do you want?" Krishna said, "Yes, Arjuna, in the entire universe, nothing is impossible for me, which I cannot have. But still I do karma because people will follow what I do." So if you are in a good society with good people, you will follow good things. And if you are listening to negative people and negativity, then you will follow the negative. That is called self-destructive. And Parāvidyā and Aparāvidyā. Aparāvidyā is what we learn in school, everything in this material world. Whatever you study from kindergarten, nursery school, till university—this is a parābhakti for this life to maintain our life. This is not bad; it is very good. In the mother, you learn in the body of the mother. The mother is talking to you. The mother is teaching you that love. And in the lap of the parents, when you are beginning to walk away, the parents are happy, "Oh, my son!" And he is walking, look: one, two, two, falling down. But symbolically, it means now this is separating from you. Now it will get another quality. Kushang aega, aur kushang mein jaega, aur wahan khub maar khayega, aur kya kya ho jayega, phir ghar kaif se aega, badda ham thai jayese. Barābas hai na? Therefore, a kavi can go beyond many, many solar systems. And therefore, Gurujī said the consciousness of a yogī, while living in the body, can go till 21 solar systems, cross the 21 above. Chaudhā Lok Ikiso Brahmāṇḍa. Ikiśo, 2,100 sun systems—a border a yogī can pass through. Chaudha Lok, Ikiso Brahmāṇḍa. Now you are in the 14 different worlds. But when you cross these fourteen worlds, then you will have twenty-one hundred Brahmalokas, solar systems; you can come beyond that. That is a yogī’s meditation. But now our system is like that; we cannot go from here sitting in the next room—there is a wall behind. So, Siddhi: when Siddhi comes, no matter can become a barrier for you. You can go through rock, you can go through iron, you can go through water, through the walls, through the earth, through fire, anywhere. That ability had our grand, grand master, Śrī Devapurījī. And so it is said, when you want to cross this solar system, then you have to go through Devpurījī, because Devpurījī is on that door. The sun is the Devapurījī. So what this Gurujī wrote, these bhajans for us. And in one bhajan Gurujī said, "Yogī yatī koi mehnat karke, yogīs." Now you are beginners. You are still in the mother’s womb. And I am your mother. Yes, yes. The master is the mother. First I am the mother, then I will be the father. You remember in Bratislava, we had a peace conference, and Swami Niranjanānandajī spoke. He gave a big lecture. He said, "Swamijī, he is your mother." And everybody thought, "Aha, he was mistaken." So he said, no, no, he explained exactly according to the Vedas and the science, and therefore a very critical situation came. Between brothers and cousin brothers—but one family—the Pāṇḍavas and Kauravas, one father’s children. Three brothers, the middle one was blind. Anyhow, you know the Mahābhārata, you know the Bhagavad Gītā. The Duryodhanas and all these, they played a big trick—a big trick, which you know, or I will tell you next time. Now they want to have a war and throw the Pāṇḍavas out of the kingdom. And Krishna—that is why Krishna was incarnating: one for this conflict between Kauravas and Pāṇḍavas, and one for that to destroy that Kaṁsa, Nibittāvatāra. Nityāvatāra, Nibīṭāvatāra. Incarnation is for a particular purpose, and Nityāvatāra is for everyday; that is Satguru. And the Pāṇḍavas said, "Even we do not want to give the land in our kingdom to the Pāṇḍavas, even like the tip of the needle." They had to run out from here; we will kill them. It was a long, long talk and long years, years. Finally, the battle was prepared. Mahābhārata—"mahā" means great, and "Bharat" means also fighting—great battle. What we call the Cold War, it was like that. And they came to know that the Kauravas, the blind king’s children, said, "Krishṇa, you should be on our side." And the Pāṇḍavas said, "Do it on their side." Krishna came to make peace, but the Kauravas did not accept. Kauravas, Krishna said, give them a small village, only for one hectare or half a hectare of land. He said, "No." Which Bharat was—till Iraq, Iran, all Afghanistan, this all was in that. The wife of Bhīṣma—not Bhīṣma—the Kauravas, this blind king, and his wife Gāndhārī, she was from Afghanistan, Dhritarāṣṭra’s wife. Anyhow, Krishna said, "Let me have a rest today. Tomorrow, whoever comes early and first to me, I will be on their side." So Duryodhana prepared himself to be the first there. Ten minutes or twenty minutes earlier, Krishna was resting like this, with closed eyes. Duryodhana came ten, twenty minutes earlier. But Krishna told him to give the time, so he was in his rest. Duryodhana said, "Why should I sit down towards Krishna’s feet? I am a prince." So he sat behind. There was a sofa behind the head of Krishna. Arjuna was a bhakta; he was doing at home pūjā, everything, and prayers, and meditations, and abhiṣeka to Śiva, and days and that, and then he came, but he was half a minute late, one minute. Duryodhana was looking to watch: when will he wake up, Krishna? But he said, "I am sure I have got the first." And Arjuna came and he saw that Krishna is still resting. Arjuna decided to sit in front, at the feet where the holy feet of Krishna are. And he folded his hands, and inwardly, Arjuna inwardly chanted one prayer to Krishna: Tameva mātā ca pitā tvame. You are my mother and you are my father. O God, You are my relative and you are my best friend. You are my wisdom, my knowledge, and you are my wealth. Lord, you are everything for me. Oh Lord, Krishna opens his eyes and he sees only Arjuna there. So Krishna said, "Oh Arjuna, you are the first one. I will be on your side." And Duryodhana, sitting there, said, "Krishna, again you are playing the trick. I was the first one." Krishna said, "Oh, I see you now. First I saw Arjuna. I said, 'First, who will come?' So I saw him." So the ego of the person is hiding somewhere behind, but God knows everything. Though He knows everything, why should He put His good look? Tukiyāk jholo mehar ko lākho bhare salām. Mahāprabhujī said, "Merī nazar daulat hai." Mahāprabhujī said, "Where I will look, that is everything—the wealth and spirituality." A kind look. Therefore, in the bhajan it is said: "Nirmala jhaka, nayan hai bhavan chandana sareer, jeevan taran karan, satsaṅg laya jahaj param guru swamījī, mera janam sudharya." In the eyes of the divine, there is always kindness and peace. So the bhajan, what is writing? Or you write a book. If you write through only intellect, okay, there are many who will just pass time, read it, and throw it. But there are some books which we call the holy books. Look, the Qur’ān. Anyone makes a commentary, even a little—two sentences, or one word bad about the Quran—the whole world is ready to fight and do everything they can. Or the Bible, or the Rāmāyaṇa, or the Gītā, Upaniṣads. These are written by the human brain, but with which love, with which devotion? And those who want to talk bad, they are talking, writing something about Mohammed. Those are called troublemaker persons. Where was it necessary to tell Mohammed was like this and like this? So it means you are destroying the divine peace, the love. It does not matter which religion; we all adore the Quran, the holy book, and the Bible. How many times are they writing about Jesus? Part 2: The Illusion of Idle Meditation and the Necessity of Karma They even made a film called The Last Temptation of Christ, but why? What do you want to say? Do you think that if you write something, people will stop believing in Jesus? They will believe more, that is all. People write about Gandhījī; you can write as much as you want. Gandhījī will not even look at you. So, there are too many troublemakers, destructive elements in the world. This is the proof of the Kali Yuga. But there is a Bhakta, there is a crystal clarity. They are in the milk of the ocean of milk. So, in that bhajan, Holy Gurujī said, "Still, I didn’t begin that bhajan." I am making a clarification so that you will be very clear about that. He is giving an indication to himself also. And why did he write it then? Because he writes that it can happen that you are also in that situation: yogī yatī. Yogi, yoga practitioners, who are doing yoga and meditation, just sitting. Those who are only meditating, sitting, and not working, or only giving orders to others to work, will fail. We made a very practical experiment today. Do you remember this morning? I gave you work to do and meditation, and then I asked you, "How many had restless thoughts?" Only seven people from the whole, full group. And then I said to you in meditation, and again, after seven minutes—but it was seven minutes—I asked you, "Now who had more restless thoughts?" Because you were practicing mālā, sitting peacefully with closed eyes. Nearly 47, or more than that, had restless thoughts. One went to his goat. I was drinking milk tea there in another room and was sitting here and said, "I hope my goat will be milked at the right time." I was laughing there. I should not tell, but what to do? I don’t know anything, so it’s British going like this. So, those who are just sitting and meditating have so many stupid thoughts. It is said that when you hear one negative thought, one word, or you read one negative sentence, you cannot meditate. Even if you are a great bhakta, when you meditate, you will see that thoughts will come. You can’t meditate, you can’t sleep, you can’t rest. If you see certain pictures, certain things which are not acceptable, you are meditating, but you see these pictures inside. Instead of looking to Mahāprabhujī or to God, always the picture comes between something. You see how the vṛttis are there. The person who is only sitting and meditating and giving orders to others to do this and do that is distracted. So, yogīs are they who are first doing karma yoga; one who runs away from karma cannot achieve. That’s why Kṛṣṇa said, "Arjuna, nothing is impossible for me. I have everything, the entire universe; whatever I want, I can have, but I’m working very hard." Krishna was cleaning the dishes after the sādhus and bhaktas were eating. And there are some people who you ask to do some karma yoga, and they say, "No, oh, okay, a little bit. I don’t like it. I go, this, that," you know. This means to escape. Karma is active. Clean your hut where you are standing, sitting, and meditating. Clean your abode, clean up this place, clean these leaves. Make a nice place if you are living in the forest; keep it clean. But the lazy one is so lazy that even the thorny bushes are growing there, and he can’t move. So yogīs are they who are perfect karma yogīs, perfect bhakti yogīs, perfect jñāna yogīs, and perfect rāja yogīs. It is said, now, for example, the whole world is in trouble. There is what we call an economical situation: economic problems, crisis. Why did it happen? It had to happen. Why? Because two things were missing in education and in business life, and these two things are spiritual and ethical principles. In yoga, it is very correctly written, given examples for this economical situation, and that is the jñāna yoga, the third principle of the jñāna yoga. These principles are for all the businesses and educators who are running any kind of business or shop, or the like. Otherwise, in the beginning, you have money, you will do that, but, parallelly, it will grow some different qualities. You give water to your fruit trees and salad, but the weed grows with it, no? So you will get money. Maybe you have a company, or the name is a company, but one worker you have, okay? But also company, no international means one English from one. A person from England and one from France is okay for an international conference, but sitting only two persons, true? So, spirituality and ethics. In yoga, it is exactly written how you can maintain spirituality and your materialistic life. Gandhījī writes at the end of his biography, which is a very interesting book. You have read definitely many. Lastly, what is his writing? If one thinks that religion and politics cannot go together, it means the person doesn’t know; either he or she doesn’t know what religion is or doesn’t know what politics is. So nowadays, politics is separated from ethics and spirituality, and therefore politics is also suffering. In old times, all people were requesting very much to someone, "Please, you become the minister." He said, "No, thank you. Please, please become the mayor of London." He said, "There are many good people sitting here. I have my family and this and that. No, no." The whole of London is asking, "Please, can you accept it?" Okay, when you are requesting so much, I will do my best. And now, to become the mayor of London, a big city—oh my God—big posters, and I will do that, and I will. Now you will see the American presidents, how they will run and fight for this presidency now. So, ichchā or nirichā, you don’t want, that comes to you, and what you want doesn’t come to you, this is the situation. So you want that money comes to you, but it goes away. And you don’t want the dust comes in your house; you clean it, throw it out, the dust, but it comes again. In this is the situation: we want the money, but money goes out, and we don’t want the dust, but dust comes in. So, good qualities we would like to cultivate within us, but the good qualities don’t remain so long. The bad qualities come, mental pollution, why? Because viveka is missing. You mostly we think with intellect, and intellect is that spoiled milk, yogurt, and the Hungarian says, "sleeping milk." But yogurt is very good. Spoiled one is all you can make: paneer and sour water. Paneer is also good, but not like ghee. Viveka is ghee. Some people are saying, "No, I don’t want this, and I want a pure, and this." Some people say, "I don’t want to have this milk which is brought in some pot made out of skin, or this and that." Many people have this duality. So there was one great saint, great poet, his name was Kabīr Dās. You have heard many times from me, no? Kabir Dās, who lived some centuries before, many centuries. So someone asked that Kabīr Dās, "Oh, I don’t want to have this because it’s animal skin and this and that." So Kabīr Dās was smiling, and he told one so beautiful poem that the man had no more argument. So your wise words are there, that one doesn’t have any more argument, because it goes beyond your intellect. It goes to your intelligence, your vivekā. So he said, "That’s very interesting, you don’t like anything which is in the skin." He said, "Yes." So Kabīr Dās said, "Chamde kā bachṛā," the cow is out of skin, okay. Or chamde kī gaay, cow is also skin. Chamde hī dohne vālā, and who is milking the cow is also skin. And chāmade hī pijāya, and the skin is again drinking. What do you want more, my friend? Where will you run away? Say thank you. Kabīr Dās, you gave me the best lesson. Chamde kā bachanā chamde kī gaye, chamde hī donevālā, chamde hī pijāye. So this is the Ātmā. That Ātmā is in the Ātmā is realizing the Ātmā. Therefore, in the Bhagavad Gītā, it is: "Brahmārpaṇaṁ Brahmahaviḥ Brahmāgnau Brahmaṇā Hutam, Brahmaiva Tena Gantavyaṁ Brahma-Karma-Samādhinā." That is Brahman. And when it is Brahman, then why are you struggling in this māyā? Yogī, yatī, yatī, yatnā, yatī is not an animal. Some people think a yati is like a snow bear or something. No, no,... yatī is also a human, yogī. Yatī means one who tried to make some siddhis, yatna. Yatna means try, try, try. So your yattīs, they are doing some mystic things. They would like to have some siddhis and this power. And you take something and say, "Svāhā." Oh, God, the other person falls down. Then maybe some of you will say, Swāmījī, can you teach me this one? Because my boss is so aggressive. And while sitting in my room, I will say, "Svāhā." And the boss falls down. If you have a negative ambition, a negative aim, your siddhis will not come to you. If it comes, it will destroy you. So, therefore, if you want to go this side, bāṭū bhajan, olī bhajan, to yogīyatī koī mehnat karke bove bhajan kī bāḍī, tamāy to bhajan se nā, ke jāo se, 10 minutes aur bache jaiye, take 10 minutes more. To get up from the satsaṅg and go is not so good. Eat more chocolate, better. Yogī yatī koi mehnat. Mehnat is hard work. Hard work. Yogī yatī koi mehnat karke bhove bhajan kī badī. Cultivating a beautiful garden of the bhajan means spirituality. You make a beautiful spiritual garden. Yeh man bandar bada harami. But this monkey mind, our mind is a monkey. Harami is a very cruel. So the mind can be very cruel. Yeh man bandar bada harami, palme badi bigadi. Within no time, it will destroy your beautiful garden. So man, the mind has to be controlled or given a duty to the mind. So meditation, what we did this morning, I put you in such a beautiful vibration that you were alert, your mind was very calm, and it was like a meditation. At the same time, it was energy supplying. And there was no restless thought. Then we had this other one, what we call, just sitting and meditating. There were so many thoughts. So someone asked Kabīr Dās, Kabīr Dāsī, "How can I kill my mind? How can I control my mind?" So Kabīr Dāsī said, it’s very hard, very hard. He said, "What do you mean, Kabīr Dāsī? Why is it very hard?" He said, "Because." He said, "What means ’because’?" He said, "Man mara, mamatā marī." You cannot kill your mind unless you kill your greed, mamatva, attachment—my, my, my. But many times the body died and again was born and died, but the body died, but still you had a hope: "I will get, I will get." The hope is a walking stick from the cradle to the grave. Therefore, expectation leads to disappointment. Āśā tṛṣṇā. Tṛṣṇā is a burning desire to have something. Unless you give freedom to your deep, burning desire, for whatever it is, you cannot calm down your mind. Asa Trishna na mari, or kah gay das Kabir, that Kabir Das have told. Meditation is a beautiful way, and there is no way without meditation. Everything has to go through meditation. You cannot make any work without meditation and without spirituality and ethics. I give you one example. A very clear example: he walked through the center of London and saw the beautiful old buildings, the park, the park fence on the gate, the statues somewhere, lions somewhere, something, tigers, and how the buildings, as an Augenfreude, are a pleasure for our eyes. Everyone takes pictures; all Chinese are busy, billion-time photos, Japanese, Chinese, everybody. Those architects and those workers, they did not work only for money; they were creating beauty. And now you go out of London a little bit, and you see these concrete boxes. No tourist goes there and makes photos. One, two, three, four, five—no beauty. Why? Because there is no spirituality and no ethical principles inside energy, harmony, so even the animals in the forest, they search for a nice place, and they clean it, and they sit there. But now the humans are beyond these ethics and moral principles and spiritualities. And that’s why humans are suffering more. Those who design have the first intuition. They have visions of what they want to do, and then they will create. And if you have a good, strong saṅkalpa, you visualize and you make a vision, it will be finished. It will be, and all will admire and get peace where they will see. Who designed the Taj Mahal? Whatever it is, everyone who goes to India wants to see the Taj Mahal. And what do they see? A devotion of a husband to the wife. Devotion of the husband to the wife and devotion of the wife to the husband, that family can be together. The husband must have a perfect devotion to his wife, and the wife should have perfect devotion, meaning respect and love. So everyone comes in, and you know, every girl and boy, they go to see the girl, she’s holding her boyfriend tight. You see, this is all the love, you know. And that boy said, "Yes, let’s go. It’s finished. Can we go now?" In 1974, I had a vision. I was in Czechoslovakia, and I had a beautiful vision to make a home. And now I do hope that it will be completed. It will be, even if I will die, it will be. But that is something that is a vision in the future for the beauty, for the peace, harmony, and something that represents the culture. That’s it. So, banāne vāre to bahut banā dete. Many are making quickly. In a few months, you can move into the apartments. Multi-floor apartments, but they are all just there; there’s no energy. And see the old houses. So, someone is doing only for oneself, selfishly, but someone is doing for the senses and sensories. You plant a tree, but don’t think only you will eat these cherries. No, no. You are planting a tree that your children, grandchildren, and birds—all will be happy to have this special tree. So plant a tree, but don’t possess the tree. This tree is for everything. That is a meditation. So, when these selfless feelings, parabhakti and parāvidyā, appear in you, then your vivek becomes pure, clean ghee. And then it’s something like your jīvātmā goes into the brahmaloka. Like it’s called paramahaṅsa, a big, beautiful swan, when it takes off. And the crow and she down tired, different between the crow and the swan. So when you will give up all your selfishness and clean your antaḥkaraṇa, manabuddhi, cittaṁkaras, your jīvātmā will become that swan which will be coming to the brahmaloka, to śivaloka. And husband and wife, they are these two wings, and his body is one, and the soul becomes one. That goes together into the Brahmaloka. So don’t think that, "Oh God, you married and now I can’t go to Brahmaloka." Don’t worry, you can go to the Narakaloka now. No, no. Wife is not bad, and husband is not bad. Bad is your thinking. You are not married for physical joy. You married that there is someone divine with you, and therefore, but don’t cut off your wing. Can you imagine you are already a few thousand kilometers high up, and suddenly one big fall because you don’t like your wife? You kick out now, what will happen to you? You will be... The first was not a cloaca, so meditation you can do anywhere. But before meditation, or to be successful in meditation, you have to clean first your thoughts, your mind, your feelings, my dear. So tomorrow morning, again, we will have a meditation. Very nice, nice techniques. I wish you today all the best and God’s blessing. Thank you.