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It is a beautiful day. It is a beautiful day. This beauty is an effect of karma on our soul. Trikāla Darśī, Gurudev, means one who can see and has knowledge of all three times: past, present, and future. 'Kāla' means time, and often 'Kāla' refers to times that have passed. In Sanskrit, we say Bhūtakāla, Vartamāna, and Bhaviṣya. Bhūtakāla: 'Bhūta' means the past, 'Kāla' is time. Even in the vernacular, a 'bhūta' is referred to as a spirit, a vampire. Bhaviṣyakāla is the future. Such a being has knowledge of all these three times and periods. They also have a knowledge that comes from presence. Other beings have more feelings toward the future. Even the present and the past are not as strongly felt by other living beings. According to Yoga and Vedānta philosophy, there are seven steps of consciousness. The last, highest, final step is called Turīya. Turīya Ānanda. Whoever has reached this stage is Turīyānanda. Turīya Ānanda is one who transcends the three worlds and has realized a bliss within himself. So, the one who has this name has the task of realizing it. There were holy masters who were Trikāla-Darśī. When a living being comes to someone as a master, or a person comes to a master, the master was aware of his past, of the problems, and of the future—where and how he can solve them. There is a clear answer or clear proof for this in our sacred book, Līlā Amṛta, the divine play of Mahāprabhujī's life. It was a beautiful, pleasant, warm day. A truly beautiful day. I do not know whether it was morning or afternoon. About ten of us were sitting near Mahāprabhujī—Bhagavān Siddha Nārāyaṇa Mahāprabhujī from Barikatu, Rajasthan in India—and our beloved Master, Holy Gurujī, or as we say, Śrī Svāmījī Madhavānandajī. We see the statue of both masters. In the center is Mahā-Bābājī, our great-grandmaster. Holy Gurujī was beside Mahāprabhujī in his sevā when suddenly something came with a loud noise—an animal. And everyone was spreading the word about what was happening. Suddenly, the people saw a huge cobra coming. On that day, the cobra was very old. It was said to be so old that its tail was a little worn off. One could see that the scales of the cobra were already very old; the skin was green, the head was large. Most of the time, when people see a strong cobra, they kill it. So, the two or three people there took stones and were ready to drive onto the cobra’s path. Mahāprabhujī said, "No, no... let it be, let it be." The cobra wanted to come directly to Mahāprabhujī. Mahāprabhujī was firm and said we would not allow it to beg. He said, "Everyone remain silent, step away a little, stay away from the cobra." The cobra came to Mahāprabhujī’s bed, on which he sat in the sunshine because it was warm—a comfortable climate. The cobra sat in front of Mahāprabhujī, stretching its head and looking at him. Mahāprabhujī then said, "Gurujī, please bring me fresh water." 'Fresh water' means water from a vessel no one has yet drunk from, pure water directly from the source. Then Mahāprabhujī sang or spoke some mantras. No one knew these mantras except the cobra. Mahāprabhujī held water in his right hand, recited the mantras, and poured the water onto the head of the cobra. The cobra lowered its head and left its body. This means the cobra has left the body. Then Mahāprabhujī stood up, greeted this being, and said to all his bhaktas, "This serpent should be buried with a ceremony, with mantras and with great honors, like a human, with spirit." And they did so. People asked Mahāprabhujī, the divine Master, "Lord, what is your Līlā? What is this divine play? Please, we understand nothing." Mahāprabhujī said, "The soul in this cobra was a great bhakta, a dedicated scholar. But he did not yet renounce his goal. He suddenly turned against his master, spoke ill of his master, or did such things that the soul would return to a lower body. How difficult is the life of a snake? How difficult is the life of a chicken? No hands, no feet, no ears... you must find something that exists, and it is not easy. But, as I said, he has gone through his karma, he has taken on his karma, and now it is time for him to come to me, to pray, to ask for farewell, and to be granted Mokṣa, liberation. I told him, in the next life, as a human, you will return, but do not make this mistake again." Mahāprabhujī told him where his Master lives and how he will find his Master again. And so was the face of Mokṣa. This means Mahāprabhujī was a Trikāla-Darśī. The experience of a Trikāla-Darśī Gurudev is infinite; experience means knowledge, unlimited knowledge. Trikāla Darśī—all three times. He knows everything that is, that was, and that will be. Our advantage is that we meditate, we worship, and we pray. We honor and pray to this Master, to such incarnations, who have us under their protection and gaze, and one day he will liberate us. But surely our prayer will sing in his ears at some point. For that, we must chant our mantra. Do not show your disappointment. Do not show your anger. Never lose your trust. It doesn't matter what will happen. My God, true fortune we will find in your presence. For this, maybe I have to go through fire and who knows what else. But please, allow us to find protection and refuge under your shelter, at your holy feet. Second story. It is very beautiful. A saint. His name was Sagramdās. To become holy, you do not need titles, higher education, advanced degrees, or university titles. You need your inner purity and work on yourself. Giving up expectation is wrong. The ego is wrong. Our task is only to be. If you take a wrong step, you must bear the consequences. As it was said in this song, it is so, but we always change our feelings and we hide in the Lord. Every time you close your eyes or do something, perhaps your physical consciousness does not know, but you know that you did it, and that is enough. These consequences will come back to you, to your soul, because at the moment you are a soul, although the Ātman is hidden within you. The soul is even more sensitive, full of feelings. We identify with individuality, with the individual soul, not with the breath. Therefore, no matter who you are, we know what is happening and why. Then we make accusations: "Lord God, why is this happening? Oh God, why me, not others? He is to blame or she is to blame." If someone slaps you, then you are to blame, not the other who slaps you. If you were nothing, then you could not be here either; he could not slap you. You were there, that is how it is. We can make a sound with both hands. We cannot make this sound with one hand. That is not possible. Or we need a cheek. And it was you. Therefore, accept what happens. If you accept, you will feel better immediately. But when you feel good, you are the same snow that is swirling around. If you have problems, difficulties, or pain, then everyone prays. But when you are happy, healthy, celebrating... no, no one says "Mahāprabhujī." Even at parties, we say, "I am a human being, I can do that too." Many people leave Mahāprabhujī’s medal at home because they do not want to show it. How often do you put your mālā aside and go somewhere, thinking, "Hmm, we will see again." How quickly you will take up your mālā again. So a saint, a very simple human, perhaps he could not even sign his name. All his bhajans and poetry are in dialect. In his time, back then in India, as well as here throughout the world, there were kings. Kings were everywhere. Suddenly, a bad constellation arose for all the kings—like a change of planets. The other constellation was the kingdom. Now, all people support democracy because in democracy everyone has a chance. With the king, only the children of the king became king. That was all within the so-called dynasty. Suddenly, there was a situation where no horoscope could help, no precious stones, no magic, nothing could help. It was difficult for the people to establish democracy. How much blood? How many people died? How many wars? We are not going back. There was a tax collector of a king who was very arrogant, angry, and insensitive. He took almost everything away from the farmers. The politics was that everyone should remain poor. All the grains produced—leave only enough so that they have something to eat. The man was very cruel. One day, all the farmers came to Svāmījī, to this saint, and said, "Svāmījī, the employee, the secretary, the tax collector, he is sucking our blood. He lashes out at us. He is so terrifying." Svāmījī called this man, and the man came and said, "Yes, sir, what should I do?" He was very diplomatic. Svāmījī said to him, "You know, ordinary people need two eyes. But someone like you needs four eyes: two for worldly matters, and two so that you do not see yourself as a complainer, as the source of suffering for others, but rather you should see the people from your heart with these two eyes." He said, "Yes, yes... Svāmījī, that is very nice, very good. But you know these people, they are so ignorant, so terrible, you don't know. You meditate only, Svāmījī, forget it, I will manage. Tell me, what shall I do for you all?" That's all. Hari Om. That means to avoid. After a few years, the farmers came again. The farmer was punished because he had gone to Svāmījī. The tax collector condemned the farmers for going to him. Later, the tax collector died. His soul migrated into the next life as a camel. After three or four years, the camel was very young and strong. A man bought the camel to carry stones from a deep mine. At that time, there was no crane, no engine, no motor, no lorries; all transportation and work was done with animals. The life of a camel is such that it must sit down, then the load is placed upon it, and only then does it have to stand up. It must have very strong knees. Young, strong, full-blooded. The buyer was also a boy, and he had cut the nostrils of the camel, pulled wooden rings, and tied them with a rope to have the camel under control. Slowly, slowly, he brought it down 50 meters deep into the mine. The path was steep, upwards or downwards. The camel carried many stones on its back, but now it could no longer get up. The man beat it. The camel cried. The man knew when the camel cries, it can get up. But he thought the lazy one does not want to. He attacked, and the camel cried out and wept. Svāmījī walked by on foot and heard that an animal was sharing the haul. He came closer and saw a man turning a winch. He could see that someone was destroying this camel. He went down and said, "My son, why did you hit this animal? You have loaded too many stones; take two pieces off the camel and go." The man said, "Svāmījī, I must go ten times. Ten times I have to remove 20 parts. The next day I have to go five times just for these materials I have now put down. My bamboo stick will teach him a lesson. He must get up. He was spoiled as a baby, but now it is day, must work. That is how it is. A lazy man, when the Lord departs, then his wife takes him in hand. Is it like this? If a woman wants, her husband must live." Svāmījī said, "Okay, I will whisper a mantra in his ears; he will get up and go." The man said, "Svāmījī, the camels do not understand mantras, they understand my bamboo stick." But Svāmījī recited a poem to the camel. His name was Sagramdās. This is a poem in dialect. Sagramdās speaks to the camel: "My dear, now you don’t need to cry. It won’t help you. I have told you several times that you should not torment poor people, the farmers. You did not promise me. You had heavy karma. It has been placed upon you. The consequence is now present. These stones loaded onto your back—they are not stones. It is the last of your karma, my dear. Stand up, try to gather all your strength, and bear your karma." This example clearly shows us that no matter what we do in our lives, we carry a burden upon ourselves. Sooner or later, in this life or the next, at some point we have to resolve our karma. With this, we have an opportunity here in this life to think normally as human beings, to make decisions, to have compassion, to use our Viveka. We can use our viveka through bhakti and tapasyā, through praying. Many, many karmas we can reduce. Therefore, Holy Gurujī said in a beautiful bhajan: "Your opportunity, father, victory, brother, you were in the shadow of ignorance, your criticism was veiled by ignorance. You have life, life, life. O my brother, awaken! Your time passes. Your time slips away. You sleep in ignorance. The result of your unresolved ignorance will be that in every life you will suffer. You must go through it. Therefore, as a human being, wake up. Do something that is good for you and also good for others. You have a human life. Nothing—neither about money nor about anything else. Everything we do, when it is for ourselves alone, lasts only for a short time; then we must leave everything behind. What happens to us is our good karma. Sevā, the best karma, the best practice, the best devotion, the best wish, the best dedication, the best path that will accompany you through many, many lifetimes, is Sevā and Karma-Yoga. If you turn away from Karma-Yoga, then there is no one there who will help you. Sevā through your body, Sevā through your intellect, Sevā through your mind, Sevā through your prayer, Sevā through your heart, and Sevā through your understanding, forgiveness, love. All entities helping and being helpful—this is the best way for our soul to become free from heavy burdens of our karmas. Otherwise, we will carry very heavy karma. We now have a one and a half hour break; after that, we will continue with the effect of karma on the soul. Alright, all love, all the best, see you then. Siddhita Bhagavān ki Jay. Devīśvara Mahādeva ki Jay. Madhava Kṛṣṇa Bhagavān ki Jay. Satya Sanātana Dharma ki Jay.