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Other beings simply fulfill the needs of living in a body. They have no upāya. Upāya means trying something different. This means they are not trying anything other than what they have; 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 go to higher consciousness or to lower consciousness. In that, there is karma. Karma is a Sanskrit word; otherwise, in English, you can say our deeds. Here rises the question where there is sometimes discrimination. We divide two kinds of people: the believers, the religious people, and the atheists. We who believe in God, in some religions and ceremonies, etc., are sure that we will reach God consciousness. We will come to God, though we don't have the address and we never saw that place, but it is His blessing, His mercy, that will guide us. Well, it doesn't matter whatever you call it: heaven, or the Brahmaloka, Svarga. The second is called atheist. We believe, or we think, what will happen to the atheist? Will he come to God? Will he or she get liberation? Because most humans think they are not believing, they are not religious, so 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. Folded hands have more value, or the helping hands have more value? Folded hands is a believer, and helping hands is an atheist. So, who are we to blame and say the atheists are not good? Never judge anyone. If you know that you accompany an atheist through the universe, you died with, and you follow that where that person is gone, then I will believe, and then there is one believer who is praying day and night, always calling, "God, God, God"? Except telling by religious people. Two persons died at the same time. One was an atheist, never went to a temple, a church, or a mosque, never prayed. But he did not disrespect. He gave the money for building the church. He believed that people feel comfortable there. And one was who was all the time praying and remembering God: "Thy mercy, thy mercy, my God. Thy mercy, my Lord." Both died, and they came to the door of heaven. And they knocked on the door, and someone opened. Said, "Yes, you want to come to heaven?" Said, "Yes, please." Said, "Moment, I have to go to God. Moment, I must go to God and I must ask him." And God asked, "What is it? Get the biodata." So, man came and said, "What’s your biodata, please?" He said, "Look, Lord, one is your great path. All the time he calls you, and one never even remembers him in his life. Even he doesn’t know your name." God said, okay. Then bring the atheist inside, and the other one said, "Back." Lord, that’s injustice. God said, "Yes, not on justice." This believer was making a lot of conflict from religion to religion. He caused so many wars because of religion. Okay, but he never let me rest one minute. Always he was saying, "God, God, God," and the other one, he never disturbs me. So such a person is good for the heaven. So who are we to judge who should go to the Brahmaloka and who should go to the Naraka? Only judgment is in your karma. And nobody knows this, only two: thyself and God. So you know what you are thinking. You know what you are doing, what you did. And of course, God knows everything, so here we have freedom. If we do or we don't, I have this beautiful apple in my hand. It is in my hand, it is under my control, I have power over it, the decision is on me. Now, if I throw this apple, and I see, oh, you are sitting there, it will hit you. I can’t run to catch the apple because I throw 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 the reaction from your action. You will be sorry; the other one will be suffering, and we don’t know what will happen. That is not in our hands. Action is in our control, but the reaction is in someone’s hands. So therefore, humans have freedom to do, but still humans don’t have the freedom to give the conditions for the 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, who is first running to you, your dog or your wife? Please, can you tell me? So, you know, the animals, they do express their thankfulness. They search for love. 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 is counted as love. And selfless or selfish is counted as karma. So as long as we will have our qualities, karma is good or bad. That will lead our soul in the direction. Like the wind will lead the boat or the ferry in the direction. So it is said, just some temporary happiness, how many mistakes we are making. So finally, if there is a God, I’ve flown many times around the world. This time, when I’m going, it’s nearly my forty-third time around the world. And flights are some very high up. I look with binoculars. I don’t see anywhere a hut of God. Nothing and nothing. So, how should I believe that he is sitting somewhere up? That’s it. There is no up, no down. Neither left, neither right, neither forward, neither back. Because everywhere, you are. Swami Sivanandaji said, "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,... Om." It’s played on this earth. That’s called Mṛtyuloka, the mortal world. This is a retreat for all karmic souls. They come here. So, God, the merciful one, he selects the souls to go to this side as humans. And he said, "My child, I give everything." Now it’s in your hands. If you will come to the Brahmaloka, or in heaven, or Vaikuṇṭha, or Mṛti Loka, it is your free choice. "Yes, God, I want to come to Brahmaloka." "Yes, you are welcome," but the decision will be the last breath of your life. How your soul will depart, that will be a clear indication. So from birth until the last breath, there will be a record that appears: Puṇya and Pāpa. Puṇya means pious or good. Pāpa means sin. So, how many good things you had, 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 thyself, and awake your positive tendencies: Bhakti, jñāna, vairāgya, pyāga, tapasyā, titikṣā, kindness, humbleness, help, grateful, forgiveness, etc., etc. When you go there, into your inner divine world, automatically, you will be epileptic, or you go within you. The other part is cruelty: jealousy, hate, revenge, anger, etcetera, etcetera, etcetera. That will put you down, even more down than the reptiles. Time of death. Where you will die, which place. You know, always I said in my satsaṅg, many, many years, always I said, we cannot decide, and we don’t know when, where, and how we will fall on this ground. And we will not be able to move even a small finger. That depends on the destiny, if you die while meditating in samādhi, while praying in the satsaṅg, in the temple, or helping someone, or in the forest, in an accident, in the bathroom, or in the toilet that decides the destiny. That we cannot decide, so judgment is in those divine hands. But the work is ours. Therefore, my dear, I don’t believe, and I don’t agree, that we make differences with such arguments between atheists and believers. You know what we call the religious people, religious leaders, how aggressive they are. If you say something against their principle, what will happen? So where is your prayer? Where is your humbleness? Your whole life, what have you done? You were praying, reading holy books. Reading things, but some other religious person came, or other opinion came. We don’t want that. And we don’t like it. We don’t want this, and that’s it. And it’s also very hard to define who is really spiritual and religious. So this life which God gave us, to use our beautiful intellect, to use this beautiful heart, and to use this divine love for two things: for helping and for gaining self-realization. Whatever you do in between. But of course we have to leave. Every day is happening, good and bad. Summer is coming, and you drive your car by the sunset. After 50 kilometers, you stop somewhere, and you see on your front screen of the car how many moths, how many small flies died. What will we say about this? It is we who killed. If you would not drive a car, they would not have died. So, how do we overcome? How do we understand? We do feel constantly guilty. And for that we do prayer. It was not purposely. Indirectly, but directly we were the cause of that. So this was only one example. So through our being in this world, in this life, with every breath, we harm some creatures. Therefore, in many spiritual paths, in religions, they put cloth here. That breath which comes, used oxygen comes out, the toxins. It kills many, many, for these physical eyes, invisible creatures. And many, when they read a holy book, they hold the hand like this, because suddenly you cough, you see some wet spots on the book. If you have a computer laptop, and after one week you see how dirty it is from the spots which we go without knowing on the screen of your laptop. So, for this general sin which we are doing every day, it is said by great spiritual luminaries: pray, help, be kind, be generous, be helpful, and be supportive. And be surrendered to God. These are very divine principles which make a little release of these karmas, and we do good things that will liberate us. So God doesn’t want that you only sit and pray to him. If all will sit and pray only, who will work? Someone told me one little story. I don’t know which was it, two persons. It is a story about Jesus. So there were two ladies. One was sitting beside him, and one was working in the kitchen. And then one, she who was sitting near Jesus, she said, "Lord, which is the good place, the best place to be? What about me?" He said the best place is Susan, that one who is working in the kitchen. I thought that near you is the best one. Dělat kůžu. So, between these two again, pāpa and puṇya. Now, where are the roots of the Pāpa? Pāpa means the sin. And where are the beginning and the roots of the puṇya? Puṇya means dharma. Dharma rakṣita rakṣitaha: if you protect dharma, dharma will protect you. So you can say dharma or dharma, or pāpa and puṇya. So it is said, dayā is the root of dharma. Dayā means mercy, kindness. Forgiveness. When you drive quickly, the police stop you. Actually, you have to pay 500 euros. But you look and say, "Please, I will never make this mistake." And inside, you are repeating mantra: "Dīpa Nīrañjana Śabda Bhañjana, Dīpa Nīrañjana Śabda Bhañjana, Dīpa Nīrañjana Śabda Bhañjana." And that man smiles at the police. Take care. Okay, you can go. What a joy you have again inside. But in his or her soul, in Jīvātmā, a hundred times more joy. May he or she not know. But it removes the darkness of many karmas. You feel release. And for that we are, but we do again and again. Then they will charge you money. Why do they charge you money? They bring you to work. You have to work to get money. So the roots of the dayā dharma are dayā: mercy, kindness, humbleness. Pāpa mūla, abhimāna. And the roots of the sin is ego. Arrogance, proud: "I will do it, I will do it." Now, this is the ego. How long? How long? One day we will die, my dear. Abhimāna. You know the story of Rāvaṇa. He was a great learned person. He had many, many supernatural powers. Many. He could change his body. He could manifest himself anywhere, but one thing was not good: his proudness, ego. Such a person sooner or later will be falling into that darkness. So the roots of sin are ignorance, proudness, haṅkāras. Dāyā dharmakā mūlhe, aur pāpa mūla abhimāna. Tulasī, dāyā na chodye, jab laga ghaṭe me prāṇa. The Tulasīdāsa said in Holy Rāmāyaṇa, he said, "O Tulasī, never give up your mercy." Never give up your mercy. At least that long, as long as you have a life in the heart. After you don’t know and you can’t do anything, what will happen with your body? Or through your body? So these two, pāpa and puṇya, they are parallel going with us. One side is a shadow side, and one side is a light side. Both ways together. Behind the pāpa and puṇya is, parallel again, something. Two forces. That’s called āśīrvāda and śrāpa. Āśīrvāda is a blessing. When the police didn’t charge your mistakes, what have you done? To bylo āśīrvāda. One who is giving āśīrvāda and one who is getting āśīrvāda. So, who is forgiving? It is a blessing: kindness, humbleness, understanding. Automatically, the blessing is coming. It is given to you as a positive fruit that is counted in your Brahmaloka. And the second good fruit that it creates in you is happiness, joy, peace, harmony, and love. So āśīrvāda is that to cross the border. Nothing can be completed without a śrīvāta. Therefore Mahāprabhujī said in one bhajan nicely, "Guru Deva vinā kārya naisare. Without Guru Deva, no efforts will be successful. Koṭi upāya kare koja chāī. You may do thousands of different trials. You can try a hundred, a hundred thousand times. But you cannot cross this ocean of māyā, the ocean of ignorance." So this is Āśīrvāda. Who can give us our blessing? Anyone. Anyone. If a small child comes and tells you, "I bless you," that’s a great blessing. That’s a small song for children. We are children, and we have a good heart. And God loves us. God likes us because they are still pure. Mother, father’s blessing is very, very important. Your friends’, teachers’, and professors’ blessings are very important. And the religious priest’s blessing is also very important. And finally, and the blessing of Gurudeva, that is the final step. Let’s go. Therefore, it is said. Therefore, Guru Deva, let me follow, let me go with you. Āśīrvāda, blessings. Tomorrow comes curse. What curse can do? Curse is something which can burn all your karma into the ashes, so pāpa and puṇya. Dharma and Adharma, a Śrīvāta and Śrāpa. Tomorrow. That is called Ātmā Cintana. Self-inquiry. Self-inquiry meditation. Or yoga in daily life, the system. When we cross all these borders, then we can say, hmm, what do we say? "Na ca prāṇa saṅghyo na vipañcavāyu." Yes, but can you imagine if you don’t get any more oxygen now? What will be our condition? Easy to sing, nice to listen. Very easy to speak, but these are the fruits which we can’t reach. They are too sour. So this beautiful, from Śaṅkarācāryas, Ādi Guru Bhagavān Śaṅkarācāryas, Nirvāṇa Ṣaṭkram, the six instructions, or six experiences, or six realizations, is part. Or already the place, where you are already, nirvāṇa, mā nirvāṇyākhādā. Yes, from Bhagavān Śrī Kapila Muni. Kṛṣṇa said in Bhagavad Gītā, "Siddhānāṁ Kapilo Munīḥ, O Arjuna. In the Siddhas, I am the Kapila Muni, the great one, the perfect one." Sūtra Patañjali, Sūtra and Jaitra. So, I wish you a very nice evening, and tomorrow’s program, zítřejší program bude pokračovat. Tomorrow will be a lecture by two great personalities, Sādhvī Sāvitrī and Sādhvī Rukmaṇī. These two great personalities will give lectures tomorrow. Those are two great personalities who will give a lecture tomorrow. That is the life of the sādhvīs.