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Aum, kīrtana, kīrtana... kīrtana. A very good morning to all. Today is a beautiful day, a special day. It is a very special constellation because we are all here together. It can be better. It is also a beautiful constellation for those who are with us through the webcast. Beautiful greetings to all from Vienna, from Gurujī's Āśrama, to all brothers and sisters from different parts of the world. I am happy to be with you, at least through webcasting. Every day, every time we receive feedback, more and more countries are having the chance or the benefit through webcasting increasingly, and I am happy for all of you that through my little knowledge I can give something. I can offer you something. The topic is karma and the soul—the effect of karma on the soul. As we discussed yesterday, whatever we do affects our karma, our soul. Now, today we will go a little further to see if we can help other souls. It does not matter whether it is a human soul or a human soul. In reality, there is no 'human soul' or 'animal soul', because the differences exist only in the body, but the soul is the same; life is life. But still, it is said the soul is in an animal body. And whether we humans can help? If we humans could help, yes, we can do much. And we humans do. And we humans, we act. First example: When a child is born, we all rejoice, we are happy, and we offer our congratulations to the parents and send our gifts to the little baby who has been born. Secondly, all parents try to provide an upbringing, good examples, and discipline without harshness. The parents should be an example, and the parents should be there for the children. A little baby has no idea about money. A little child has no idea whether you have a big villa, a house or not. A little child is happy even with a small balloon. But the child is even happier when the father is there and the mother is there. And even happier when grandmother is coming and grandfather is coming. And it is much happier when some of the parents and neighbors play together in the garden; that is happier. This is how we can help to make a soul happy. Not only humans, but also the animals—the little cows, it doesn’t matter from which living limb—if you touch them a little, beautifully, you give warmth, you hold them in your hand, you take it into your hand, place your hand, place your knees, try to kiss. That is the truth. And the cat that is on your calves, under your feet, or your horse, or a hare, or a little bird, or a little horse—you see, we can make all living beings happy when we offer love from our heart. We are building a great tower, a tower of love. But if someone feeds the animal and loves it, and then someone comes with a knife and kills it, then, as I said, the whole tower palace collapses. The mountains of hope collapse once again. The mountains of hope collapse once again. This means you receive twice as many negative karmas because you have disappointed the living being. You have caused pain, and the being looks into your eyes and asks, "Where is your love? Oh human, was that a game? Oh human, was that a game? Or was that truly genuine love? Or was that real love?" Don't do that. To no one. Neither to the animal, nor to the human. Not to an animal, not to a human being. And also unnecessary for the plants. This is very, very important. When the children are grown, then we bring them to the Āśrama. We bring them to the āśrama or to a temple or, as they say, to a mosque, to a stūpa, or to a church. And we enlighten the children when the deity is present. Who is God? What does God mean? And from time to time, when there is a birthday, or New Year, or Christmas, or so, all the holy festivals. It is very important, especially for the children who stay awake throughout the entire year. Oh, Christ Child, we bring something to Christmas under the Christmas tree—a great love the child feels and tries to understand what God is. According to faith, one undergoes an initiation or mantra-dīkṣā or saṃskāras or baptism or something like that. That means you help a soul to build a hope, a love, a strength, a power, and the joy of life, to grow, to live, to do something good for oneself and for us. How beautiful, how beautiful... how beautiful. The mother is crying; "I have now had to give my child to someone." And the child senses it too. But if you are constantly going on vacation, constantly have a babysitter, constantly at parties, and what else? And the children are home alone. The babysitters are sleeping. The child quickly closes their eyes. And when the babysitter leaves, they say, inwardly the mother says, no matter what sounds are in the house, the child thinks, "Oh, my parents are coming back." Just as a bhakta, the heart of a bhakta speaks: "The door of my heart, the door of my heart... the door of my heart, the door of my... heart. Will thou come, will thou come... Just once come to me. Will my day fly away without seeing Thee, my Lord? Night and day, night and day, I look for Thee, night and day. Mama, without you or Papa, I cannot sleep. I want to hear a little story from you—the mother’s warmth, the father’s warmth." That is the greatest remedy, the greatest healing for the soul of the little child. Then our world will be in order. No conflict, no crime. Why is the state like this at the moment? Why is the state like this at the moment? We can only blame the parents. Your money is not everything. And your house is not everything. But your child is more important to you and to the whole world. Marriages, wedding ceremonies—there are wedding ceremonies. It is not about signing, except you to be a wife, hokus pokus, many pussies, hokus pokus, many kissings, Hari Om, that's it. Kissing here and there, Ahoy, Hari Om. This is not a wedding ceremony. There are mantras, there is praying, there are words of a priest. In every religion, in the church, how beautiful the ceremonies are. And you know, at the foundation of reality, every woman, every girl dreams that she stands before the temple, with a beautiful, vast dream, waiting for the man. And in India, every woman, even little young girls, begin to pray. The little girls pray, they offer water to a Banyan tree in April, which is the sacred month, and tie a beautiful thread with the wish that I may find a good, healthy, and kind husband. The girls fast, they sing songs, a great joy. And then, when she is grown, 15, 16, or 20 years old, she dreams of beautiful henna, blim blam, and for the first time, her husband holds her hand. Her husband holds her hand. Not that you are together for ten days and say, "I do not want you." Or together for five years and he says, "I will not marry you," or five years and he says, "We will marry." No, this is not a marriage, this is not a marriage. Can you imagine, this young girl or this young boy, waiting 10 or 20 years or 25 years or 18 years or 30 years. He has given his hand to no one except her father, mother, grandfather, or brother. But to be a woman and to live everything that a man or a woman can give—that was a great dream to learn. You know, men must not cry; a man must hold back well. Hold yourself back, perhaps you can get some pills to restore balance. But at the moment when the Brāhmaṇa, the priest, takes the hand of the man and the woman, and he applies some henna in between—I don't know, because I have not married until now—but he places something between the hands and brings them together. It pains their hearts; it is a lifelong dream. Her prayer has been answered, and she has now begun a new life. And she dreams it beforehand. But in dreams, you do not perform any karma. You can dream, but it is only a dream. That is why it is said, he is a dreamer. And a fire ceremony. Fire is presence, attendance, or witness. Fire is the highest witness; you are the highest observer; it is God Himself. Fire is purity, and you give your word before the fire. If you break your word, the fire will burn you, it will judge you. A human word is significant. And when you spend your efforts, then the consequence you spend must suffer. Then come the mantras Om Swāhā and the celebratory ceremony. And if there is a mistake or something foolish from a woman or a man, then all the joy, all the hope, everything you have built, your joy, your entire joy, the palace of your joy has crumbled. It is like an earthquake in your heart. And so a man and a woman hold, and grasp me with lifelong joy, and also the soul, and the soul is with them. Then it is beautiful, then it is beautiful to work, then it is wonderful, then it is wonderful to work. The man comes home and says, "You are foolish, you are insane." He says, "You are foolish, you are mad, you are insane. Oh God, what have you done? Oh God, oh God." Or the woman says, "You are completely foolish, you are crazy. You are truly foolish and crazy, where have you been? Do you always bring too much? You stink. You stink." No love. And the children feel it. Therefore, a joint family is very important. Grandparents, grandparents, parents, siblings, uncles, relatives, aunt, uncle, aunt, edge, bundle... and, and... and, and... and where we gather beneath the trees, until evening time. How blessed are the families. How blessed are the families. We need this. We need that. And you know, when we older people, like parents, grandparents, aunt, and uncle and uncle and niece and mice and whatever are together. Can you imagine the happiness of the little children? This is madness. They are so happy. They go to everyone, sitting on everyone’s lap, receiving beautiful tattoos, and the cats and dogs and all are happy. We help the souls to build themselves up and to walk on a beautiful, good path. A happy family, a happy family, a good family is a good social life and a good country, a good country. I speak daily about how we should live together happily, that we are a yoga family, and that we should keep Dini as an example. After the wedding, that is the highest time, then where to? That is it. When you marry, it means you must share your desires, your joys, what you have, half and half. The happiness you have, you must share with your wife, my dear, with your wife, my dear, with your wife, with your wife... with your wife. A part of the family has said goodbye, the soul departs, the soul departs, and what do we do? A prayer, a ceremony, a funeral ceremony—that means we all pray for the soul to come into the light, that the soul goes into the light, into the eternal light, into peace, into the divine light, into the divine peace and light. And according to your belief, to heaven or to Brahmaloka, Vaikuṇṭha. And then after a few days we perform another ceremony to liberate that soul, the earth, and the family. And those who have departed are called Ancestors, Pitṛ, Pitṛloka; they are currently in Pitṛloka. For human beings, it is Dharma, specifically their own children. That means that one's own children perform a special ceremony for the deceased or those who have passed away, or for the departed parents, so that they may return from Pitṛloka to the astral world, to Devaloka, and be reborn or released. If you do nothing for your parents or your grandparents, then they got stuck there. And you have no other way because you have the traffic-blocked red light. It is our task to see our own bag for our brothers and sisters, for our children, for our parents, to perform a ceremony based on our faith. And just now, the ceremony was according to Hinduism. And especially, that the power is in India, in the city called Gayā, in India, in a city called Buddha-Gayā, where Buddha attained his enlightenment. And there is the place where people go for these Pitṛ ceremonies. And if someone believes that my ancestors did not receive this enlightenment, or I am afraid that someone is speaking, then go there and perform this ceremony. Now, at the beginning of November, according to the Christmas season, there is the same time called Allerheiligen and Allerseligen. And we are also celebrating. If you do not believe, then why do you go to the cemetery? And secondly, whom do you visit there? Where is the soul, where is your father? Where are only the bones? Perhaps it is not only the bones that are there. But our religion, our faith, tells us it is human, it is a family duty, it is the duty of the family to go to the grave and pray for them. Yes, they are not there. They are gone. They are gone. But for us, Astaka Kendra, this is a point, a place for our faith. For example, we travel to India and we go to Gurujī's Samādhi. There, in the mind, we bow to him, mentally we speak with him, we offer him flowers, and we meditate. And in meditation, we feel that Gurujī is sitting before us. Or Mahāprabhujī’s samādhi, his āśrama, his sacred bed, His sacred shoes—for us everything is sacred. Once touch our forehead to his shoes, and once touch our forehead to his bedcover. He has his shoes and his blanket on his bed. It means a lot. His power and His grace come to us. And so we pray for the ancestors. And the souls who are there or have been reborn, no matter where they are, receive this positive energy from us. For example, someone has done something bad. And now he is in prison. Do you know what prison means? Who was? Coloring, working. Such a one is in prison. And the relatives, or let’s say, we go to the gentleman president, the state president. Or we hire a lawyer. And we ask, we request those, we ask that the person forgive and liberate. Right? So that means support. Sometimes we insist on money, and the advocate takes money. And this bribery means you must give donation, offer charity, so that the gods quickly come to you, work for you. Clearly, why do we give donation? That is it. Donate, help. We say, please feed the poor animals, we say, feed the poor animals, the birds, the cows, all living beings, even the fish are fed. But nothing with the thought that we will one day kill fish, not that. No, not like that. Everything you do—praying, positive thinking in meditation for your forefathers or for your children who were dying—has a much stronger effect. And so, we can, as the second person, help the soul to be liberated, to forgive, from bad deeds, from bad deeds. The human mind has such power, and the human mind has so much power, and the person knows how. And after all, there is a refuge in God and in prayer. And this is what we learn in religions. So the people should not be angry with religion. Many people say, oh, the church and this, and the swāmījīs and the gurus, and the temples and the religion. This is a negative thought from human beings, from people; this is blackmailing. Religion is there for your well-being, for your present, and for the future. Yes, go there and pray and believe where your heart leads you. God is a matter of the heart. God is a challenging topic. Love, love, spirituality is a very personal matter, and through your personal prayer and through your personal prayer... will come back to you as well. The forefathers, the Pitṛ, will bestow their blessings upon you. They have given you a lifelong blessing and wish you the best. And now, when you pray for them, or you pray to them, they will give you a blessing. And this you can feel, for example, in my world tour. When I was in Australia, the Aborigines in Australia—what I do first is to thank and express gratitude to the ancestors. Then we were in New Zealand, and the natives, the Māoris—what the doctors do, what they do first, they welcome you. They say, "We welcome you to our Ancestors' Land. We welcome you to our Ancestors' Land." And they pray and sail you in the name of the Ancestors. In India, in the Upaniṣads, it is said that the mother is the first God, the father is the second God, and the master, or the spiritual teacher, or the religious teacher, and so on—we learn from them, and thus we have learned from them to receive their grace. And then I came to America, and the original inhabitants, the real Americans, the Indians, the native Americans, in Los Angeles. We were in Los Angeles for this Peace Bell Ringing. Peace Bell Ringing. The Peace Bell is a very historical thing. After the disaster, what happens, after the catastrophe that occurred in Hiroshima, in Japan, witnessed by the whole world, the people secured coins, money coins, to Hiroshima. And there was so much, the Japanese were considering what to do with so many coins. And they melted all the coins and made these seven large bells from them. And have gifted these seven bells to the UNO. The UN has installed these seven bells from different countries in the parks. In Los Angeles, it is the sixth bell. Once a year, on World War Day, organized by the UNO, the UN, and local governments, some spiritual persons or government officials, who are among those government officials that all perished in the Hiroshima disaster. And there was a Native American in his traditional attire, wearing a hat with eagle feathers and everything dressed in full Native American regalia, which I saw for the first time. And his wife was there as well, and he also had a sacred staff, just like the Mahāmaṇḍaleśvarīs who hold a staff in their hand. And this staff according to Hinduism is called Dharma Daṇḍa—Dharma means righteousness and Daṇḍa means staff. And standing also means punishment. A king has given a rule for the people, and if they do not follow it, they will be punished. But the king himself comes and sits on his throne, on his king's chair, and he says, "This rule is only for you. I am the king, and I am nothing." And then his Gurudev, the king’s Gurudev, comes with a Dharamdhan, with a bamboo. And he struck the king's head three times. And the king says, "How can you say such a thing? How can one say that a law applies to everyone, whether you are a king or a commoner? If you do wrong, then this staff, the Dharma, will punish you." And so the truest, the richest also have the natives in America who have the same or a similar staff on the eagle’s perch, how do you say that, perch. And after he had said the prayer and his wife was seated, he gave his wife's pen to her; both of them were elderly. And the woman sits there, supporting this staff on the ground and holding it like that. And the man says, what are you doing? A meaning, this is a stick, has a meaning. It is not merely a walking stick or something for beauty, but a symbol. And in Christianity, there is also a shepherd's staff, a shepherd who gathers a flock. Just as a staff was also made for all of you in the church. In the church, there is the same thing, the Dharma-Daṇḍ. Dharma means activity or inactivity. So everywhere they prayed, or he prayed, before they rang the bell, and he said, "And in the name of all my relatives of this land, and the Holy Spirit of the Ancestors, I bless you all." And what happened? Five leaves were falling from the tree. Exactly in this moment, I seek their blessing and five leaves fall down. And I told the others, look, I have collected them. I told the others, look, these five leaves, collect them. So in every culture, in every faith, in every religion, everywhere people are, the ancestors, the forefathers are revered. Their energy is returning to us, and our energy, our prayer and good wishes, our ceremonies reach them. If you donate or give something in the name of someone, it reaches, surely it reaches. And if we do not have this feeling of not intending anything, then you are lost. Do not think, oh, I do not care about my family. No. It was a time when the family tradition was questioned. It was used. And it was, as I say, in my dynasty. So everyone in this family line was like that. And it was more beautiful. But God Kṛṣṇa writes in the Bhagavad Gītā, in Kali-Yuga, everyone becomes Vareṇśaṅkar. And when Vareṇśaṅkar comes, then Kali-Yuga becomes unbearable. Then Kali-Yuga, you cannot stand. Varaṇ Śaṅkar means that a seed has been carried from this field to another field, and from one field to another field. From a donkey to a horse and back to a mule, and so on. Everything is changing with gene technology. The trees, the fruits, the vegetation, the seeds, the grains, the animals, the people, and the people. What we say is crossed. And through that, the Buddhi, the Buddhi has also become confused. And so we think of our various energies that come together within us. That is the Dharma of nature. And oh human, you should not have done that. For your greed, for your expectation, for your longing, you should not have done this—that you, mixing up the whole nature, bring imbalance. You men, not only will this nature suffer, but first and foremost, you yourselves will suffer. And unfortunately, this is the current state throughout the world, that people are experiencing more and more mental problems every day, day by day, psychological issues, let us say, and the psychological illnesses, the physical illnesses, the bodily diseases and the the emotional, the emotions disappear, so we become emotionless. Why? Because everyone is broken, everything is broken. But who has a salvation for us if we begin to help in this direction? Every life, every other person, prayer, mantra. Always your Gurumantra, always repeat the Guru Mantra—that will help. Just as karma can be influenced, you can influence the soul with your prayer; you can also influence other souls. You must do it, we must do it, and the tradition and principles we should follow. A person understands what tradition is. A person understands what a family heritage means. So, try to remain there. That would be beautiful. Yes, emancipation is too vast. But emancipation does not mean that you throw everything into one pot. All four years, the seasons have several months, and it is beautiful—nature operates according to these seasons, but human beings do not honor this. Therefore, day by day, the problems in the world are arising, and so our answer is only one: spiritual development, spiritual thoughts, spiritual faith, and love for all creatures. Live vegetarian, help Mother Earth and all the souls who are suffering between the big stable and the butchering place, moving back and forth between stable and butcher. That is the greatest problem. There are too many negative vibrations within people. We must understand and observe this way, and reflect upon your soul as well as your ancestors. We can also pray for our neighbors. Yes, it will. If there is a beautiful rose, and it begins to breeze, it does not come only to you. It also goes to your neighbor. When the sun rises, the light reaches everyone. Our prayer extends to everyone. Will go to everybody. Dharmadaṇḍ, Dharmadaṇḍ, Dharmadaṇḍ. With this, I wish you all the best and a beautiful Sunday afternoon. And I hope that it’s becoming a little clearer. If there are any questions, please send them to me. I will try to answer you. I wish the very best for all our brothers and sisters in the various parts of this world. I hope that I have not taken away anyone’s faith or joy. Sometimes I have allowed the truth to be altered, but I spoke what it is meant to be, what it is meant to be... what it is meant to be. Your ideal partner will come as your husband or wife and will be happy and waiting for this day. If you have destroyed yourself a thousand times, you have destroyed yourself in parts. But I wish you good luck, all the best, and afterwards we will have a meditation for 15 minutes, and then the program will end, the webcast will end. And dear viewers, international ones, we will be in India. I am traveling to India tomorrow. And it will be broadcast from India, it will be in India, it will be in English, and beautiful bhajans will be sung in satsangs. I am happy for you and I am also happy to be with you in India, in the ashram, in jadam, in Om Ashram, or through the webcast. I pray to God for your health, for peace, for harmony and happiness in your family, and for health and God's blessing. Om Śānti. Bhagavān kī chāyā. Mahādeva kī chāyā. Dharmasamrāṭ Satguru Swāmī Madhavān Gurudev Kiśaya Satya Sanātana Dharma Kiśaya. And if you would like to hear this lecture again, it can be sent to the webcast, which we have newly arranged. So please send it to the webcast team.