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There is only one Ātmā, which is ajara (ageless) and amara (immortal). Just as there is heat in fire—whether it is the fire of a havana, the fire of a hearth, the fire of anger, or any other type—fire is fire. Similarly, whether sugar is mixed in milk, water, or curd, it is sweet. In the same way, the soul is one. It is neither born nor does it die; it neither comes nor goes; it is the whole. So, if we are all one, then what is happening between us? What is happening? I don’t understand. Among all these things, there are four or five concepts we should try to understand: the mystery of karma and destiny. Today I am speaking in Hindi, so we must talk in our language. You all meditate. You should know only that Swāmījī is talking about something, and definitely, he is talking about what is good. Who says Mahārāj is somewhere and Chokal is somewhere else? So, what is happening in karma and bhagya (destiny)? What is the essence of this? As we move ahead, we discover three or four more things. One is puṇya (virtue) and the other is pāpa (sin). In Vedānta, it is said there is no pāpa and puṇya; it is called good deeds, good qualities. But whether Vedānta says it or not, in our general language it is said there is sin and virtue. See who is talking continuously. There is sin and virtue. Answer me. There is sin and virtue. One is sin and the other is virtue. The second concept that goes along with it is āśīrvāda (blessing) and śrāpa (curse). So, our Indian culture, Indian scriptures, and sages have contemplated all these four: karma, i.e., sins, virtues, blessings, and curses. And along with them, karma and destiny. Now, between these six, these poor living beings are hanging; they are suffering. What is a living being? As long as the body is alive, the soul is suffering, but the body is not suffering. That consciousness is called Śūnyākāśa or Ananta Brahmāṇḍa from Ananta Kāla. Ananta, which has no end. Our Kapūrcandjī Kohlījī used to say that if we talk about Ananta, then we are limited. So how can we talk about being limited? We have not gone beyond that. And if we go beyond that, then we will have to go with consciousness. But our karma is standing ahead in the form of our destiny. It will not let us go. It is said, "What is the power of the Jīva to take the name of Rāma?" Give us your karma, then turn your face. So a poet said, "A leaf broke from a branch and the wind took it." When will we meet our future? We will go far away. So our destiny, the air of our destiny—we don’t know where it will take us after leaving this world. We will go far away. So it comes, it goes, it suffers. Who sees it? We call it infinite. Nowadays, there is no such device in science. It is said, but there is no such device in science that can see the infinite. We call it Ākāśa Gaṅgā, which is also known as the Galaxy. And that galaxy, that light is not visible; it is the light of infinite suns. There are so many suns, but we have not yet made such a device. But our yogīs, sages, and ṛṣis, based on their knowledge and power, based on samādhi, nirvikalpa and savikalpa, vikalpa and saṅkalpa, have told us that there are 14 lokas and 21 brahmāṇḍas. So, 14 lokas are in this solar system. But beyond this solar system, there are 2100 to 2100 suns. The consciousness of a yogī can go, and all the great sages and ṛṣis... That is not a limit. Now, in that, some yogīs have this thought, some, like your Lord Buddha, have such a thought, that it is like recycling, it is round. You are going, you are going, you will come back there and stop. You will come back there. This circle is of 84. While going, Lord Kṛṣṇa says that even if you go on any path of devotion, I will meet you at the end. So, if you go from here, he will come back and stay here only. That is why it is said that Brahmāṇḍa is round. He is also zero. Water is also zero and round. Earth is also round. All these are round, so this Kuṇḍala, which we call Kuṇḍalīnī Śakti, is connected with the chakras. So this Kuṇḍala is made, this Chakra is made. The Sun also moves like this. Any such thing, they are not in the form of particles or particles that are square or octagonal. All of them are in the form of zero. Now, according to our Vāstu Śāstra, according to our thoughts, the same power as water comes and falls from above, falls in different parts below. Some become an ocean, some become a river, some become a pond, some become a river. But then it is said that there is a river, but there is no water. There is no bend in the water. There is a bend in the banks of the river. So there are no curves in the water. The curve is on the bank of the river. Similarly, in this Ananta, whatever is going on in this Jīva, the consciousness of a yogī comes there and goes. So Ananta. Now, if there is Ananta, then it is not known. So, in that infinite, in that zero, the specialty of our scriptures is that our Vedas, Upaniṣads, and many other great scriptures do not have the name of God in their actual form. That is why our Sanātana Dharma—Sanātana is not a man-made religion where the name of God comes first and then it is made by humans. Ananta is Sanātana. Sanātana means, in our language, Sanātana means our relationship. If a guest comes to our house, then we call him a Sanātanī. Our relationship, the relationship of this Jīva, is connected with that Brahma. That is why Kṛṣṇa says in chapter 15, "Mamaivāṁśo jīvaloke jīvabhūtaḥ sanātanaḥ." That I am in every living being, in every living being. Mamaivāṁśo jīvaloke jīvabhūtaḥ sanātanaḥ. All these things are my Sanātanī, they belong to me. I am in the infinite. So in that infinite, it is said that Nādarūpa Parabrahma. If you still want to know what is Parabrahma, then it is Nāda. Śabda Veda. Our Kapūrcandjī has written a collection of such Vedas. What is the name of it? Śabda Veda. From his Rajasthan magazine. Now, those who see Śabda Veda say, "Swāmījī, I have never seen anything like this." Today, he has seven kilos of bhajan. How much knowledge is there in it? If you read it, then you will get the knowledge of Brahmāṇḍa. But there is no name for any of these. The infinite knowledge that is contained in the nature, Brahma, Jīva, Māyā, Satya and Asatya, only the one who knows the language of God knows it. He who eats the raw jaggery does not taste the same taste as others. So those who are literate in Sanskrit and know the language of Sanskrit, only they know what it is. So Brahma, in the form of Nāda, that Nāda which is the beginning, our sages have told us about Oṁkāra, from which Akāra, Ukāra, and Makāra, Brahmā, Viṣṇu, Maheśa, Sattva, Rajas, Tamas, all of them came out of the running waves, the Jīva which came out. Which comes out of the ocean, the cloud which comes out, in the cloud, the drops are formed, and the drops fall, they become one again, that Jīva. They are in the middle of the sky and the earth, but their goal is to go back into the ocean. So, every living being wants to go back into that Śiva. So, we are like a drop of water in a vessel. Now, there is a drop of water in the palm of your hand, and there is a sea below. So if that drop falls into the sea, then it becomes the ocean. Now, that drop can never come out again under any condition. Whether you call it Mokṣa, Brahma Jñāna, Brahma Samāja, or whatever it may be. Now, there are five things in the middle. One is sin, the other is virtue, the other is blessing, and the other is curse. So whether we believe it or not, whether we believe it or not, it is up to us. Mahārāj says that garlic should not be eaten, nor onions; they are of a tāmasic quality. But I have told you that if someone eats garlic or onion, they will not be able to sleep at home. They have become so angry that they say that Lord Rāma has saved them. Some say that Paṇḍitjī is like Paṇḍitjī, some say that Paṇḍitjī is like Paṇḍitjī. And the one who is going to eat onions and garlic or something else, he will be forgiven. So this is a matter of difference. For forgiveness, there is an increase; for reduction, there is an increase. So the one who is knowledgeable can forgive that person. And he should have the power to forgive. Otherwise, in Vakrī Rāmudhā, we don’t have Matiro, we have Śamā. So, the saint is called one who has Śamā, who has Satdṛṣṭi, who has Śabdṛṣṭi, who has Śādanā. So, we talk about Ahalyā. Why? Because we talked about Śarat, right? So, now we don’t know whether it is true or not. This is a matter of lakhs of years. What about the birth of Hanumānjī? It is a matter of 9.5 lakh years. Lord Hanuman was born in that time, and Lord Rāma was born in that time. So, about Ahalyā, Indra did bad things with Ahalyā. What was her fault? She was an unfaithful friend. And she had cheated. She just ran out of the house. So, what was the name of Ahalyā’s Ṛṣi? Who was the Ṛṣi? Gautama Ṛṣi. So, Gautama Ṛṣi is coming after taking a bath in the Ganges. He is coming with a pure heart. And as soon as he saw Indra, he became very angry. First of all, he was a person who used to do so much sādhanā; he was a person who used to have so much of everything. That person did not use his wisdom for half a minute and got angry. Poor Nirdoṣa cursed him and turned him into a stone. Now, there are both in this. There is sin, and there will be good deeds and blessings. All three are connected. The sage has committed a sin by cursing an innocent person. And it is proved that there is a curse, and that is his memory. And the same Bhagavān Rāma is coming with Viśvāmitra, Ṛṣi Viśvāmitra, Rāma and Lakṣmaṇa. And there he is saying, "What is this stone?" So he said, "The day Bhagavān Rāma touches this stone with his feet, she will become human again." So, as soon as Lord Rāma placed his feet on the stone, she became Ahalyā. Now, I have heard and read the same thing. At that time, it was you who said it. I will tell you if it is true or not. So, I cannot say this is authentic. I can say it is authentic according to the Rāmāyaṇa. It is written in the scriptures. So, there are many types of curses in this way. Those curses are proven. That is why it is said that the blessings of the enemy are good. If your enemy is there and he prays for you, then understand the truth. That is why there is a curse, there is a curse for generations. It is said that there are fourteen generations. Now, in this, one of your, Kapūrjān Kulīdjī has said, Motī Rāmjī or Motīlāl Vidyāvantheb, what was his name? Motilaljī Śāstrī’s book is very good. And in that, the science given, the moon science, 14 people, means 14 kalās from Pūrṇamā to Amāvasyā, it takes 14 days for the kalās to be made. And after that comes Pūrṇamā or Mūlī, then it is called the sixteen Kalās. So, the 14 Kalās are our 14 generations, our ancestors. So if in one society, in one house, one self-knowing saint is born, then fourteen generations of you will get salvation, along with the next generation, only if there is self-knowledge. He became a saint in his mind, and he gave a curse in anger. What happened to him? He should have been a Pardarśī or a Trikāladarśī. He would have known that he was not at fault, and he was being misguided. It is possible that he was being tested by the sage. The sage did not see that he had done any bad deeds with him. He did not see it. He saw that he was coming out of there in the form of a ṛṣi. So in ignorance, we can take a curse. That curse will be applied to you as well as to others. That is why it is said that karma is in your hands. Karma is in your hands, but the fruit of karma is not in your hands. A gun is in your hands, there is a bullet in the gun, and it is in your hands. But when you release the bullet from the gun and press the button, the bullet is released. Now you cannot hold it back. It has gone from your hand. So it has run away from your hand. That has become your destiny. What has happened? Karma comes into our destiny. It goes into the writing of the Vedānta, so karma is in our hands. The fruit is in the hands of God. God will not be able to change it. Just now, there was a discussion about the law. There was a discussion about the law and also about the politicians. So, the people who are in favor of the law, those who you call bureaucratic, they follow the law. And the politicians follow the law, but they say, "Do not compromise." I am calling, I am saying, do this. If they don’t do it, they will suspend it. And if they do it, they will be killed later. If anything happens, they will say that this incident happened. So why did they do it? That person called me and asked me to do it. So all this is our destiny. Now, who is going to destroy it? God will not destroy it at the same time. He will see justice on both sides. And after seeing justice on both sides, God will do justice, which is the truth. So the truth is that after all these karmas of Jīva, our soul can get salvation, or that Jīva can become Śiva. Otherwise, he will come and go. There are some causes of karma. The five Kośas in our body are Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. Generally, people call the Ānandamaya Kośa as Ānanda Brahma Ānanda. No, those are the causes of the body. Ānanda Kośa is the causal body. Causal body means that the desires that are created to do good deeds are the ānanda kośa that make us happy. For the sake of happiness, we make so many mistakes that we can’t say anything. We repent ourselves, but what can we do for the sake of happiness? The doctor said not to eat ice cream for four days. Now, someone came to buy and said, "Don’t take even one spoon." There are ten senses in this body. It is the body of a complete yogī. But not based on two senses, the entire world is limited. One is present, one is the sense of enjoyment, and the other is the sense of pleasure. Not based on these two senses, the sense of work and the sense of pleasure, it has put the whole world in its trap. It has put it in its karma. It has tied it in its karma. God gave birth, but this Jīva is tied to the bondage of karmas. When Gurudeva, the complete Brahmasattva Gurudeva comes, then he can break the bondage of karmas. That is why it is said, "Aisī karī Gurudeva dayā, merā moha kā bandhana ṭūṭa. Aisī karī Gurudeva dayā, moha kā bandhana ṭūṭa diyā mere cañcala citta ko moḍa. Āī śikārī Gurudeva dayā mere moha kā bandhana ṭoḍa." This is the reason for attachment, and attachment is created by desires, and desires are the reason for sorrows. But what can we do? Nature is a body. As long as the body is there, it will take a breath, eat, and do everything. It will do everything. But if we keep the body, our desires, in control, then it is fine. These are horses. These ten horses, if you keep the reins of these horses, as long as it is fine, if you leave the reins loose, so, there is a bhajan written by Bābājī: "Vijayacetan nirākāra sādhavai ajaba ratā amara, caudhā loka ikiśo brahmāṇḍa ratme sakala pasāra... Anahada bhaja bhaje ratme, Ara napat gure naṅgara sādhavai, ajaba ratā. Śrīpūjī bhagavān dīpa nārāyaṇa veda batāyā sāra. Madhvānanda ratme bethā, Nai pāyā kasta ligara sādhavai, ajaba ratā." So our senses in the body are the nature of the senses. This nature will tell us. The ice will be cold, and the fire will remain hot. But how will the fire be kept? If you keep it carefully, the fire will go out. And if you keep it carefully, you will become poor. Am I right? And there is ice too. Keep it in the fridge for a while. It is fine. The whole house was filled with ice, and I woke up in the middle of the cold. It was the best time of the year. That’s why it is said that the mind should walk slowly. Walk slowly. Ghaḍiyāṁ choṭī, umara bahuta kama hai, bhāī. Ākhira andherī rāta. Do dina kī zindagī hai, eka to kala thā vo, aura āja kā hai. Kala āane vālā, kala kisane dekhā? Ghaḍiyāṁ choṭī, rāta andherī, aura agyāna se bharā huā amarā jīvana hai. Ghaḍiyāṁ choṭī. Rāta andherī rahane meṁ cikanā hī, aura isa jīvana ke andhere meṁ, if your greed, greediness, and greediness are not there, if you have lost your sense of purpose, then you will have to eat a lot of food. There is a Raghurayī, Sahasrāra Cakra, above the Śāstrakośa Gagana. The yogī reaches the Brahma Randhra there. After that, there is no need to worry about falling down. But even then, he enters back into the body again and again. The desire is still there. The desire will never go away. The body will be released, but the desire will remain. That Jīva is trapped in the form of Āśā and Tṛṣṇā. That Jīva will keep on wandering and will search for its rebirth here. So, after five, twenty-five, Bhelis, if you don’t go beyond that, then you will find that there are twenty-five different types of senses in the world. If you are filled with these twenty-five senses, then you will feel blissful and blissful. You will feel blissful and blessed. If you are filled with these 25 senses, then you will feel blissful and blessed. Rāga sunāī moe terā mandā, aura rāstā degā bulāī. Nāthana, sāccharasta mukti kī aura jo jā rahā hai, usse tū bol jāyegā. Aur to, to phira dusare kū rāste calā jāyegā. Vāsnāoṁ meṁ baṛā hai. Bas jīva laṭaka rahā hai āśā meṁ. Koī netā bano cāhave hai. Koī vakīla bano cāhave hai. Koī apsarā bano cāhave hai. Koī kahīṁ bano cāhave hai. Na ke bavajī manā tigara darā do. No one will come to make you a saint. If a saint comes to make you a saint, then a leader will come and put you on his feet. That leader will come to your feet and punish you. No one wants to make you a saint. Why? Because of the desire of illusion, the desire of illusion. So karma and our future, or our destiny—when Satgurudeva is found, then our welfare can be ensured. Some used to teach tīrtha-bharata, some used to teach nema-dharma, some used to teach tīrtha-bharata. Ye bhrama kā bandā phoḍ diyā, mere cañcala citta ko moḍ diyā. Ye śikārī Gurudeva dayā, ye moha kā bandhana, moha kā bandhana, cañcala citta ko moḍ diyā. Moha kā bandhana to cañcala citta ko moḍ diyā, aise hī karī. Moha kā bandhana to aise hī karī, Gurudeva dayā mere. This is the verse of Brahmanandjī Mahārāj. So, the meaning of this verse is that in the end, it is said that in Kalyuga, Kalyuga kevala nāma ādhāra, sumira sumiranara hoi bhava pāra. So, in Kalyuga, we don’t have so much control. If you don’t have control, then at least take the name. If you follow the name, then you are greater than Rāma. The name of Rāma. Remember the name. In the hand, in the mouth, and in the heart, Rāma. Don’t think that if you put Rāma in your mouth, you will never be able to live, you will go to hell. So, Sumira, Kalyuga kevala nāma ādhāra, Sumira, Sumira, Nara, hoi bhava pāra. So, this law of control has gone. And there are thousands of ways to change it. And the only way to change it is to become a Jīna. You open any newspaper, you open any magazine, you open any television channel, you open anywhere, only to enjoy, there is movement, only to earn money, only to drive a gun, only to fight. Very few saints and Mahātmas give pravacanas. If pravacanas were given to Mahātmas, then they would have said to shut down the channel, no one would have seen it. Some Mahārāj says that satsaṅga should be stopped, and some Bholī Buddha comes and says, "Is Bholī Buddha good or not?" If you eat Mānmā, then? This is the reason why we cannot become saints and Mahātmas in Kalyuga. Because our vairāgya, our sādhanā, there is a lot of vikṣepa in it. This happens a lot. When your vision becomes like the universe, your thoughts become internal. But with the grace of Gurudeva, pray to God, "O Lord, please give us knowledge." O Lord, please give us the knowledge of bliss. Please take us in Your shelter. May we always become teachers. Have you forgotten this song? Ādhyātmika jñāna aura naitiktā kī śikṣā nahīṁ mil rahī hai, vo deśa kī saṁskṛti mitī jā rahī hai aura mānava kā bhaviṣya andhakāra kī taraha jā rahā hai. So, round the whole world, two things are missing in the education in schools. Spirituality, the spiritual and ethical knowledge, is not given to them anymore. Now, knowledge is given on how to earn money, how to earn money, how to make money, money... Business, business, everyone is busy in the business. There are two: one is the God-made world, and second is the man-made world. The man-made world is imperfect, and the God-made world is perfect. The houses that are being built today are becoming lakhs of planets. If there is a little earthquake, then everyone will be destroyed. So today I will say this much and take rest. I will come again after 15–20 days, and then I will speak.