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Welcome, all of you, to our beautiful, divine, holy place, the Mahāprabhū Deep Satsaṅg Foundation. Here we feel comfortable, and the whole area is purified with many, many mantras and sādhanās. Also, in the village, many, many bhaktas are living. So it has become a center of energy. Many solve their problems here. And how to solve a problem? That is your problem; you give it to someone, and you take someone's problem with you. So minus plus is zero. We are always in this dokola dokola, round and round. But that spiritual energy is stronger than other energies. Sometimes, however, when there are too many other energies in your body or mind, it can be that one is increasing day by day while another is decreasing. It means free will is gone. Some things I can do, some things I need not do. Between both is that Guru Kṛpā. Kripa can turn iron into gold. But on the day when your vṛttis go somewhere else, then your or our mind can also be… motivation is lost. Then, day by day, distance is created. We are sitting at the beach of the ocean, and the boat is going—a ferry. In five minutes, it is very far. In ten minutes, it is farther. You read something and look, and it is gone. So distance continues. First, what you forget is that there is some inner resistance you neglect every day while practicing your mantra. That is the first distance. Then your interest is lost to practice your Kriyā. Again, distance is created. Then you practice your āsanas, prāṇāyāmas, but you also neglect. Now you have created more distance. Finally, you lose your motivation, interest, or love for the satsaṅg. Then you have a choice. Today is satsaṅg, and there are some different things. Now your inner energy, your inner force, is pulling you to the other side, and you say, "I don't need to go to satsaṅg." That is a clear signal you have lost everything. Oh, my mind, you have lost everything. And that is a temporary joy. The joy of the joy is little in joy than that joy. It will grow into unhappiness. Then we open our eyes. We can't swim behind the boat to catch it. There is only Guru Kṛpā, and sometimes we reject Guru Kṛpā too. When people are young, they think they can change the whole world. "I will do better than my parents," etc., etc. So that is another energy problem. Finally, because that has not a happy ending, be sure, be prepared that it will be an unhappy ending. So that decision is within us. That decision is up to us. If you think that I will solve your problem, I can't solve your problems. But I can give you advice. I can support you. But you have to walk. If you are disabled, we can hold your hand, but still you have to move your legs. How long will we move your legs, hold one and put forward, left and right? That doesn't go. And with your own eyes, with your own awareness, then we sink in that kind of sand which goes in and in and in. You try like this; it goes down more quickly. So that's called māyā. In the beginning, it's very soft and nice. You lie down, and it's going slowly, slowly down. You try to get up like this, going more deep there. If you raise from down up, it goes more down inside. That's called Jīvita Samādhi. Jīvita Samādhi means taking samādhi while living. You are still alive. Nothing remains, so this is how one can lose everything. But luckily, you find a root there somewhere. And that root is from some tree. You catch that root. Then, with the strength of that root, you can pull your body out. You hold on to the root, and you go back again, maybe. So that root is Guru Kṛpā. Then we can be saved. So sādhanā, which are our own decisions—you experience many things, you were searching for many things—but finally, you are wise enough that you choose the right way. And on that way, we should not again turn back and go in the other direction. The obstacles will be there until the end of the journey. When we are on the wrong way and we went too high on the mountains, climbing is easier because when you climb, you only see up. But when you have to go down, then you have to hold one rock to another rock; it's more dangerous. So the way back is also terrible then. There is only one: either Guru Kṛpā or God's blessing. Or some of your destinies, good karmas. But if you have no Guru Kṛpā, or you have no blessing of God, then it's lost. Lost forever. You know, we go to the temple, or the church, or the ashram when we need something. When you come to Mahāprabhujī and make praṇām, what do you ask? Always, we ask for something. I also go to Mahāprabhujī and say, "Please give me śakti, bhakti, vairāgya, jñāna." So Mahāprabhujī asks, "You are a beggar and always coming and disturbing me, 'Give me, give me, give me.' Can you come one day without any ambitions or any wish, just come and surrender?" God knows why we came to Him. God knows what we wish, and God knows what we need. And God knows that this wish is wrong. So He doesn't want to do this to His children. Doesn't matter if you have a ball hut towards God; we are all children of God. So we are so selfish. We go to the temple or the church or to Gurujī: "Please help, please help, please help." From our side, it is correct, because we know what God can give us; others cannot give. And if others could give us, there would be no one who would clean the temple or the church. So, Bhakti Yoga, which we will have in this subject, which will come to a point—but God sees. God sees. Even we don't see. Because God is Sarvabhāpī, omnipresent, and He knows what wrong you are doing, what you are thinking. So it's like an ill person always follows this person. And so many have this; this is a kind of mental illness. It is very difficult to cure, but suddenly, in their heart, that illness layer is finished. Then they become positive again. So, such is a karmic illness. Karmic illness is that which always tries to find in you a negative point. Because there is so much negativity, and that negativity will kill them. So, the wise one is like a light, and the light removes the darkness. So the principle, the dharma of the light, is to remove the darkness. Similarly, mantras, bhajans, prayers, and practicing are that light which will not let any kind of dark energies come near. In the beginning, you think, "That's it, what I need." Wait, my dear. Wait. But then it will be too late. Then again you have to begin from a new path. So that's why all our great saints, wise people, all incarnations, the wise people, wherever in the whole world, everywhere. We may call them saints, we may call them wise people, or we may call them holy people, or we may call them God. It was everywhere in the world, and now too. In every country, there are numerous great people. No dualities, male or female. And it is their being here that we are all surviving. Though they don't come personally to us, the sun rises, but the sun doesn't come and knock on your door: "Get up, I am here," but the light is everywhere. And this level of consciousness, purification of that heart, because the heart is a seed of mercy, confession. In the heart is a beautiful blue light. But that you cannot see with these physical eyes or with any sonography. In the Vradyarāṇya Upaniṣad, it is written: In the heart, there is a small cave, and there is a beautiful blue light, and that is the Jīvātmā. And this Jīvātmā, the nourishment of the jīvātmā is love. This jīva is only surviving through love. And that love is spiritual. Happiness, satsaṅg, bhajans, doing karma yoga, doing good for others, thinking good for others. Then our heart feels joy, happiness. Otherwise, we see how many go deep down again. We are standing there, but we can't help. From the high mountain, one jumps down. We are standing there, but we can't help to take them out. Or someone jumps in the water and can't swim. And you also can't swim, so we see with our own eyes, but we can't help. So, at a certain time, this is an obstacle, a very big obstacle, a hindrance. This kind of hindrance is going. And in case of case, you can hold their hand. Then they have so much oil on their hands, it slips down. This oil of the lālach, the desire, the expectations, is so slippery, it will not hold anyone; it can't hold your hand. Like on the snow and ice on the road, there is a warning: drive very slowly. Otherwise, the ice is so slippery. It will slide, and not only harm you, maybe others who are coming to you. So the wise one, awakened one, cetana, immediately, they will decide because in them is awakened their past good karma. Then, that is awakened. When you know it is poison, then you will not eat. But you don't know that it is poison. Then we take it, and we die. So poison means not only the cobra takes poison. Mushroom is also very poisonous. Some plants are also poisonous. Similarly, there are many poisonous things in our life. Some poison is a different poison; it makes us addicted. Like a vampire, once it bites you, then you are addicted. All the time, you also want to bite and have this. So this bite, or this taste of the māyā, is many, many endless, uncountable. So many fall into that. There is one story. Many stories. Sādhus have stories about sādhus. So there was one sādhu, Swamiji, who was living a little outside of the village in the forest. He had a nice hut and a few hectares of land, one or two cows, vegetable gardens, grains, everything. And one disciple was living with him, and he was also staying there. One day, a disciple told the master, "Master, there is one melā." Melā means where people gather, kind of festivals. "This weekend we have a circus here, and many, many people will come." That's melā. Now we are all here, today is Melā. So the disciple wants to go to see the Melā. Master said, "Don't go there. What will you have there? It's not for you." "Master, how do you know it's not for me? You never let me free. All the time, I am tied here. I want to go and see the Melā, and it is very good, and this." "Master, then go there and sit or speak with those people whom you see as human." "Master, I am not going to the animal mirror, I am going to the human mirror." He said, "I know, but still I tell you, go to them. Sit with them who are humans." "How should I know them?" So the Master said, "Okay, I give you this one feather of the peacock. When you come near the melā, look through this feather. Where you see some humans, go there and sit." "Master, there is only human beings." He said, "I know, my dear, and tell me, how was it?" So he is going there and goes to the melā. Nobody says to him, "Hello, hello... hello." So he said, "Nobody says anything to me." He said to them, "Good morning." They looked at him, so he went to one side and he looked through. So there are many, some are foxes, wild pigs, and all the different kinds of animals, snakes, scorpions. And he sees like this: they are all human-looking. Again, he sees, and they were all looking, but he kept on looking. And there were four or five people sitting in one corner and talking about God. Then he sees four humans. So he walked towards them, and they said, "Oh, Swamiji, how are you? Come, come, we saw you once in the ashram. Sit down. Do you want to eat something? That? This?" And again, he looked with this carefully. They really are good humans. And then he looked everywhere. Mostly, he saw animals. So, to have a human body does not mean everything. The inner qualities are like animals. So according to the kuṇḍalinī yoga and chakras, there are different levels of consciousness in the human body. From the foot soles till the ankle joint, it's earth chakras, and from there till the heels is vegetation. And from the knee till the hip joints, animal qualities. And then from above, from Mūlādhāra above, till the Ājñā Cakra or Viśuddhi Cakra, is the human quality. And then above is divine quality. So we are in this human body, but we don't know which chakra is active. They are governing our feelings. They are the decision makers, and they lead us, pulling us in that direction. The strong wind will pull the boat in that direction. So the strong desires, blindness, will lead us to the final, to the destruction. So it is equal. Where you believe, what you believe, there should be harmony, oneness, no dualities, no conflicts. That is spirituality. We love every woman as our mother, but we know who is our real mother. Therefore, we should know where our roots are. Like we all know now, our roots are at Alagpurījī Siddhapīṭha, but it does not mean that we don't adore others. Any god you adore, it is our benefit, so all… May it be sheep or a goat or a buffalo or a cow or a camel or a horse, all have one thing: they can give us milk. So we look to the milk. A cow can be black, but the milk is not black. So why do you judge this as a black cow? So similarly, wherever we come near to some holy place, our heart should surrender there. This is taught in Vedic culture. If you don't make your humble praṇām, you are a blind one. When you make praṇām, even mentally, definitely you will get a blessing, and that blessing will be, sooner or later, a great help for us. But you say, "No, this is not my God." You can see, no one prohibits you. But you didn't get anything. Instead of getting something good, you got negative things. Who are we to judge someone? Therefore, we do our best, and we are humble. That one will always be the winner. Who is the humble? It is said that the water collects there where it is really deep. It's raining on the mountains, but water is flowing into deep places, very deep, or a lake. So, our heart is that very deep and great. Automatically, from all divines, their blessing is coming to our heart as a mercy. And this is our purpose, our aim: that we come here one week and let's fill our heart with that blessing of all divines and holies, like a mercy. Without the power of the heart, we can't give anything inside. So, it doesn't matter if it's nirguṇa or saguṇa. Maybe God is nirguṇa. But we are Sāguṇa, so this body is that vessel in which we can collect, and we can drink that immortality of wisdom and knowledge. But there are so many impurities, one after another, layers. How many foreign energies are stuck in your body? More than your own energy. So, many, many lives we have to clean our mind. But still, there will be some spot on it. It's hard to clean certain spots of the karmic body, caused by karma. So there is a beautiful bhajan and mantra: Deep niranjan sab dukh bhajan, isi mantra se hove man manjan. So we shall practice. I wish you a beautiful seminar, sādhanā camp. We have two, three, four different classes. Someone likes potatoes; others are allergic to potatoes. So they will get a nice apple, but someone can't eat the apple because they get diarrhea. So another one will get a nice orange, and that is a sour, citric fruit. "Oh, that my blood can't resist." So, we have ice cream for someone, and everyone is ready to come. So we have different classes: Anuṣṭhān Sādhanā Camp, Āsana Prāṇāyāma Sādhanā Camp, Karma Yoga Sādhanā Course, and for our small juniors, ice cream course. And a person like me enjoys observing everyone. Tasteful. Tasteful. Holi Gurujī said, "The tank is full." No more desires. When there are no more desires, then Gurujī said, "Mahā Ānanda." So what to do, Gurujī, now? So, Gurujī, what to do now? Rest is the best. This word, Gurudev's Brahma Vākya. So welcome all, and wish you a very pleasant and good stay. And those who will go back this evening, I wish you a very good journey. Try to keep more silent, a little mauna. Anything you see or talk about, anyone, talk positive. So let it turn from darkness to the light. Tamaso mā jyotir gamaya, tamaso mā jyotir gamaya. Lead us from darkness to the light. Ved'nás od temnoty k světlu. Deep nam Bhagavān kriyā, Devīś Paramahadeva kriyā, Mādhava Kṛṣṇa Bhagavān kriyā, Satya Sanātana Dharma kriyā. Oṁ śāntiḥ, śāntiḥ, śāntiḥ. In the name of the Lord, the Most Gracious, the Most Merciful, and The Most Merciful. May God bless you.