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Animals must feel that they simply fulfill the need of living. They do not have any upāya; upāya means trying something different. They just have to go through. Therefore, it is said that in nature there is also cruelty because of that destiny. Humans have freedom. That is called saṅkalpa and vikalpa — to decide and to change. They have the freedom to accept or reject, the freedom of choice, to go toward svarga or apavarga, to move toward higher consciousness or lower consciousness. In that, there is karma. Karma is a Sanskrit word. Otherwise, in your language, you can say our deeds. The question arises: why is there sometimes discrimination? We divide people into two kinds: the believers, the religious people, and the atheists. We who believe in God belong to certain religions and ceremonies. We are sure that we will reach God consciousness, that we will come to God. Though we don’t have the address, and we never saw that place, it is His blessing and mercy that will guide us. Well, it doesn’t matter what you call heaven — Brahmaloka, Svarga. The other group are called atheists. We believe, or we wonder, what will happen to the atheist? Will he come to God? Will he or she get liberation? Because many think that if they are not believing, not religious, they are nowhere. But the philosophy of karma, the principle of karma, is not based on religious spirituality. You know, maybe you know some atheists. I would say they are great people. They are very humble. They are ready to help you anytime. They do their best. Now, do good, get good. Do folded hands have more value, or do helping hands have more value? Folded hands are the believers, and helping hands are the atheists. So who are we to blame and say the atheists are not good? Never judge anyone. If you truly know that you accompany an atheist through the universe, that you died with them, and you followed that person to where they have gone, then I will believe. And then there is one believer who prays day and night, always calling “God, God… Oh God, Oh God…” Now, imagine two persons died at the same time. One was an atheist, never went to a temple, church, or mosque, never prayed, but he did not disrespect. He gave money for building the church. He believed that people feel comfortable there. And the other was one who was all the time praying and remembering God: “Thy mercy, thy mercy, my God, thy mercy, my Lord.” Both died and came to the door of heaven. They knocked on the door. Someone opened it and said, “Yes, do you want to come to heaven?” They said, “Yes, please.” He said, “One moment, I have to go to God and ask him.” So God said, “Who are they? Get the biodata.” The man came and said, “What’s your biodata, please? What were you doing? Profession and work.” Everything was written there. He said, “Look, Lord, one is your great bhakta. All the time he calls you. And the other one never even remembers you in his life. He doesn’t even know your name.” God said, “Okay, then bring the atheist inside.” And the believer said, “Lord, that’s injustice.” God said, “No, not injustice. But he never let me rest one minute. Always he was saying, ‘God, God, God.’ And the other one never disturbs me. So such a person is good for heaven.” So who are we to judge who should go to Brahmaloka and who should go to Naraka? The only judgment is in your karma, and nobody knows it except two: yourself and God. You know what you are thinking. You know what you are doing. You know what you did, and of course God knows everything. So here we have freedom: to do or not to do. I have this beautiful apple in my hand. It is in my hand; it is under my control. I have power over it. Now, if I throw this apple, and I — see, you are sitting there, it will hit you. I can’t run to catch the apple because I threw it with my full power. My energy is quicker than my body’s reactions. Now it will hurt you. That becomes the karma, and that hurt will be a reaction from your action. You will be sorry, another will be suffering, and we don’t know what will happen. That is not in our hands. Action is in our control, but reaction is in someone else’s hands. So therefore, humans have the freedom to act, but still, humans do not have the freedom to set the conditions for their destiny. You are happy to do. You are happy to make someone unhappy. Or you are happy to make someone happy. So that is the destiny. Now, animals cannot do that much. Animals can show their love. When you come home, animals’ love, what they are searching for, is not selfish. But our love is selfish, and selfish love is not counted as love. But destiny, karmic destiny, selfless love. And selfless or selfish is counted as karma. So as long as we have our qualities, karma — good or bad — will lead our soul in that direction. So, finally, if there is a God: I have flown many times around the world. This time, when I’m going, it is nearly 43 times around the world. And flights are very high up. I look with binoculars. I don’t see anywhere a hut of God. Nothing. So how should I believe that he’s sitting somewhere up? That’s it. There is no up, no down. No left, no right, no forward, no back. Because everywhere, you are. Swami Sivanandaji said, “I am home, I am home, I am home. You are home, we are home, they are home, you are home, everyone is home, everyone is home. Om, Om…” This play on earth is called Mṛtyuloka, the mortal world. This is a retreat for all karmic souls. They come here. (Přicházejí sem.) So, God, the merciful one, selects the souls to go to this side as humans. And He says, “My child, I give you everything. Now it’s in your hands. Whether you come to Brahmaloka, or heaven, or Vaikuṇṭha, or Mṛtyuloka, that will be a clear indication.” So from birth till the last breath, there will be a record — puṇya and pāpa. Puṇya means pious or good. Pāpa means sin. So how many good things did you do, and how much was the pāpa? Yes, you are also a human being. Many things will happen. But for that, oh my child, I give you that intellect. Always go within yourself and awaken your positive tendencies: Bhakti, Jñāna, Vairāgya, Tyāga, Tapasyā, Titikṣā, kindness, humbleness, helpfulness, gratitude, forgiveness, and so on. When you go there, into your inner divine world, automatically, it will be ecstatic, or you go within yourself. The other side is cruelty, jealousy, hate, revenge, anger, etc. We cannot decide, and we don’t know when, where, and how we will fall on this ground and not be able to move even a small finger. That depends on destiny. You might die while meditating in samādhi, while praying in satsaṅg, in the temple, while helping someone, or in the forest, in an accident, in the bathroom, or in the toilet. And I disagree that we make distinctions between atheists and believers based on such arguments. You know how aggressive some religious people and religious leaders can be. If you say something against their principles, against various teachings… Use this beautiful heart and use this divine love for two things: help and get self-realization. In whatever you do, there are obstacles. But of course, we have to leave. Every day, good and bad things are happening. Summer is coming, and you drive your car by the sunset. After 50 kilometers, you stop somewhere, and you see on the front windshield of your car the many insects that have been killed. So how do we overcome this? How do we understand? We feel constantly guilty. And for that, we do prayer. It was not on purpose. Indirectly, yet directly we were the cause. So this is only one example. Throughout our being in this world, in this life, with every breath, we harm some creatures. Therefore, in many spiritual paths, in religions, they cover the mouth with a cloth. The breath that comes in, the oxygen that goes out as carbon dioxide and toxins, it kills many, many invisible creatures. And many, when they read a holy book, hold their hands like this. If you have a laptop, after one week you see how dirty it becomes from the spots that we unknowingly leave on the screen. So for this general sin which we commit every day, it is said by great spiritual luminaries: prayer, help, give, be kind. Be kind, be generous, be helpful, be supportive, and be surrendered to God. These are very divine principles that bring a little release from these karmas. I recall a story about Jesus. There were two women. One was sitting beside him, and the other was working in the kitchen. The one sitting near Jesus said, “Lord, which is the best place to be? What about me?” He said, “The best place is Susan, the one who is working in the kitchen.” She thought, “I thought being near you is the best.” But he said, “You don’t know where I am.” So God didn’t say, “Just sit down and meditate.” We should meditate, we should perform worship and ceremonies, do our jobs, but we must also work for family and for all creatures. So between these, there are again two: pāpa and puṇya. Now, where are the roots of pāpa? Pāpa means sin. And where are the beginnings of the roots of puṇya? Puṇya means dharma. Dharmo rakṣati rakṣitaḥ — if you protect dharma, dharma will protect you. So you can say dharma or pāpa and puṇya. It is said, “Dayā dharma kā mūla hai.” Dayā is the root of dharma. Dayā means mercy, kindness, forgiveness. When you drive too fast, the police stop you. Actually, you have to pay 500 euros, but you look at the officer and say, “Please, I will never make this mistake again.” And inside, you are repeating the mantra. That officer smiles at you and says, “Take care. Okay, you can go.” What joy you feel inside! But in his or her soul, in the jīvātmā, there is a hundred times more joy. They may not know it, but it removes the darkness of many karmas. You feel release, and for that we live. But we do it again and again. When we do it again and again, then they will charge you money. Why do they charge you money? To make you work. You have to work to earn money. Dayā dharma kā mūla hai. So the root of dharma is dayā — mercy, kindness, humbleness. Pāpamūl abhimān. The root of sin is ego, arrogance, pride — “I will do it, I will do it.” This is the ego. How long? How long? One day we will die, my dear. Abhimān. You know the story of Rāvaṇa. He was a great learned person. He had many, many supernatural powers. He could change his body. He could manifest himself anywhere. But one thing was not good: his pride, his ego. Abhimān, abhimān. Such a person, sooner or later, will be… Kāk ghaṭ meṁ prāṇa, Tulsīdāsjī said in the holy Rāmāyaṇa, “O Tulsī, never give up mercy, as long as there is life in your heart.” One side is the shadow side, and one side is the light side. Both roads together. Behind pāpa and puṇya, parallel again, there is something. Two forces. That is called Āśīrvāda and Śrāpa. Āśīrvāda is a blessing. When the police didn’t charge you for your mistake of driving through a red light, that was from his side, āśīrvāda — a blessing. Āśīrvāda has two beautiful fruits: one for the one giving the blessing and one for the one receiving it. So who is forgiving? It is a blessing: kindness, humbleness, understanding. Automatically, the blessing comes. It is given to you as a positive fruit that is credited toward your Brahmaloka. And the second good fruit it creates in you is happiness, joy, peace, harmony, and love. So Āśīrvāda is that which helps you cross the border. Nothing can be completed without āśīrvāda. Therefore, Mahāprabhujī said beautifully in one bhajan, “Without Gurudeva, no efforts will be successful.” Koṭi upāy kare koī chāhe, na bhavasindhu tīrī — you may make thousands of different attempts, yet you cannot cross the ocean of māyā or the ocean of ignorance. So this is āśīrvāda. Who can give us blessing? Anyone. If a small child comes and tells you, “I bless you,” that’s a great blessing. There is a small song for children: “We are children, and we have a good heart, and God loves us.” God likes them because they are still pure. Mother’s and father’s blessings are very, very important. So, let us continue. (Tak, pojďme!) Deep Nārāyaṇa Bhagavān Gītā. Therefore, O Gurudevo, let me follow, let me go with you. Āśīrvāda, blessings. Tomorrow comes curse, śrāpa. What can a curse do? A curse is something that can burn all your karma into ash. So pāpa and puṇya, dharma and adharma, āśīrvāda and śrāpa. Tomorrow we will speak of Ātmācintan — self-enquiry, the self-enquiry meditation of yoga, or Yoga in Daily Life, the system. When we cross all these borders, then we can say… what do we say? Nā ca prāṇa sañjño na vai pañcavāyuḥ. Yes, but can you imagine if you don’t get any more oxygen now? What would be our condition? Easy to sing, nice to listen to, very easy to speak. But these are the fruits which we cannot reach; they are too sour. This is the beautiful Nirvāṇa Ṣaṭkam of Śaṅkarācārya, Ādi Guru Bhagavān Śaṅkarācārya. The six instructions, or six experiences, or six realizations, are part of — or already the place where you are already — nirvāṇa. Nirvāṇa, Nirvāṇa, Mahānirvāṇī Akhāṛā. From Bhagavān Śrī Kapil Muni, Kṛṣṇa said in the Bhagavad Gītā: “Siddhānāṁ kapilo muniḥ.” O Arjuna, “Among the perfected ones, I am Kapil Muni.” The great one, the perfect one, the Sūtra. Patañjali Sūtra and Jaitra. So, I wish you a very nice evening, and tomorrow’s program will continue with Deep Nārāyaṇa Bhagavān. The webcast will be on at the same times as today. Dear friends, dear brothers and sisters, dear bhaktas, keep on checking. In May, some more lectures will come up. Tomorrow will be the lecture of two great personalities: Sādhvī Sāvitrī and Sādhvī Rukmaṇī. These two great personalities will give lectures tomorrow. Yes, that is the life of the sādhvīs. Dīp Nārāyaṇa Bhagavān Kī Jai.