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There is only one Supreme Reality, and it dwells within each and every entity. However, as individual souls, we have our own individual destiny, and this destiny is created by our individual actions. These actions, which we perform, are of four kinds: tan (body), man (mind), bhāṣaṇ (speech), or dhana (wealth). These are the four different ways to create karma. Every action has a reaction, a result, and that result returns to the actor. The first is the body. Whatever we feel, any desires, and whatever we do with the body, that is an action done by our body. At the second level, actions are done through words, verbally. Whatever we say has a very clear, transparent reaction towards us. Through this action, we can create a beautiful, pleasant, divine relation. And with the same kind of action, we can create an enemy in the world into which we put different energy. Suppose you have some work that must be done by a person in an office. At the last minute, you go there in the evening and ask the officer, "Dear Sir, please be so kind, can you give your signature? I need it because tomorrow is very important for me." The person was just closing his office, but you were so humble, so kind, and he knew you were truly in need. So he said, "Okay, I will do it." He did it, and you were very happy. He was also happy and said, "Next time, try to come on time. Don’t come at the last minute." You might say, "Well, sir, I missed my train, or there was traffic," but the interaction was harmonious. This karma, this potentiality for action within us, is immense in its reach. When we utilize it in a positive way, it multiplies. There, we use our viveka (discernment), our intellect, and our wisdom. Intelligence is different from the intellect. The cream of the mind is the intellect. The cream of the intellect is intelligence. With it, we can judge a person: what kind of childhood they had, what kind of education, what kind of friends they had from kindergarten or nursery school. What have you learned? And then in school, what kind of pleasant or unpleasant words, fighting, pride, and ego. Parents and teachers tell children, "Behave properly, don’t tell nonsense things. Don’t be angry. Forgive. Be kind." In this way, our vivekā develops. Viveka is a very pure quality of our knowledge. A person who doesn’t have viveka suddenly vomits everything, the bad things that are inside. One who has viveka will digest or dilute it from both the brain and the heart. The dry intellect from the brain alone doesn’t come to the heart. When someone is angry, telling harsh words, being selfish or egoistic, that person’s consciousness doesn’t come down; it only remains in the intellect. When viveka comes, then kindness comes to our heart. When this kindness is not there, the person is always searching, directly or indirectly, in open or hidden form, always trying to feed ambition and greed. That kind of greed, if it is negative, will bring negative fruits; it will destroy many things. It is said, if you are injured with a knife, the wound will heal again. But if you are injured by harsh words, that wound in the heart will not heal for a lifetime. Even if you love someone, you can later say, "I’m sorry, I was out of my nerves," and so on. We may forgive, but we will not forget. Forgiveness is temporary, to come out of the situation, but that is not to forget. It keeps boiling in the under-subconsciousness, between the Mūlādhāra and Svādhiṣṭhāna and Maṇipūra chakras, preparing a volcano, a fire of revenge. So many wars and conflicts are a form of revenge. A wise person will forgive and forget. But if you are with such a person, some days will come when they again talk nonsense. Then you are told, "Forgive it and forget it. Let grass grow over the wound." But suddenly that stupid donkey comes again and eats the grass, and again your wound is opened. So, how long will you survive that? To master this requires a high quality of knowledge in Vedānta: vivekā. The first step in human education is called Viveka. In Viveka, it is said that viveka will give us very clear results. What is truth and what is not truth? Both have to be digested. What is not truth is easily digested, but to digest the truth is very hard. That is a very rich food. We all have fear out of our ignorance, and we are afraid. So we often say no. Sometimes we are creating in our subconsciousness that which we do not accept. And when we don’t accept, that wound within us, the wound of unreality, grows like a cancer, layer after layer. This is what we call social conduct. Social conduct is not only about people outside on the street, but with your parents, your children, your partner, your teachers, and your friends. Otherwise, you will remember your mother, if she was not nice and said something to you. Even if your mother is now 80, 90, or 100 years old, and you are also 70-75 years old, you will remember what mother said. So these are the words: "Bāṇī aisī bolīye, man kā āpā khaī." Speak such a language that everyone becomes happy and delighted and free. "Auraṁ ku śītal kare, āpu śītal hoī." It makes others very calm, peaceful, happy, and harmonious, and one’s self feels this. So, physical action, desires, doing good or bad, and then words—they are mighty. Behind the words is a mighty power, another, and that’s very subtle. The more subtle it is, the more powerful it is, and that is called the mind, the mental. That mind, you can hide many things, but what is in your mind, what you are thinking, what picture you are creating, only you know. This subtle thought, which is more powerful, means you have more hard or beautiful action. Sometimes you can see the mental body of someone. I don’t want to tell, but sometimes it happens. Two bhaktas went to a bar somewhere, and I was sitting and eating, I think. I just thought of that and said my thought, and I saw them in the cinema hall, and I told them what I said. No, that is not that. I said, okay, it is my fantasy perhaps, but it came true. So, when you practice a certain technique, it is called Sañjīvanī Vidyā, and with Svara Śādhana, it opens one layer after the other so that you can see, but you should not. Then, the fourth one, because this very mental is hidden. What is it we are trying to hide? But it cannot be hidden, because in this mental, there are desires and ambitions. So we are hiding, but how long will you hide? One master came to a place, and many people came to see and speak, and to hear from the master. After the lecture, two disciples remained and said, "Master, we would like to become your disciples, and we ask if you can give us a mantra." The master said, "Okay, come tomorrow at 11 o’clock." Both of them came. And the Master said, "Bring one pigeon bird." So somehow they caught two pigeons and brought them. He said, "Master, here is a pigeon." I said, "Okay, thank you." I don’t see pigeons here in Brisbane. So let’s say a possum, okay? So they brought a possum. The master said, "Okay, go and kill this creature, but no one sees. Go to such a hidden place that no one sees." So one went somewhere, like the bathroom, and killed the poor possum, and said, "Here you are, Master." The master said, "Okay, other one, go." So he also went to the bathroom and came back. The master said, "What?" He said, "Master, you said that no one sees, but I see that I’m killing the creature." He said, "Oh yes, that’s correct. Then tie your eyes." So he ties his eyes in the bathroom, with the possum and a knife in hand. Again, he comes out. He said, "Master, I can’t kill him." He said, "Why? Did you tie your eyes?" He said, "Yes. But the possum sees that I am killing him." Master said, "Yes. Then tie cloth over the possum’s eyes also." So he went in, he tied the possum’s eyes and his eyes, and took the knife, and again he came out. He said, "Master, why? What happened? Master, nobody sees. I closed the doors. I was looking, so you told me to tie my eyes. I did. And then you said, 'I told you that the possum sees,' so I tied its eyes also. But Master, you said in your lecture that God sees everything, everywhere. So, can you tell me how to tie the eyes of God?" He said, "You are the right disciple." Then the Master had a vidyā, Sañjīvanī vidyā. He put a blessing like this, and the dead possum again got up and went away in the park happily. So these inner hidden actions are very subtle but very dangerous. It’s like the foundation of a house somehow got very heavy, and the material was not good. It is getting more and more rotten and weighted, and the building will collapse one day because this comes from the mind—desires, ambitions—and we gain wealth, power, and then we utilize that wealth, our power, money, or position, whatever social or spiritual position, and then we use this power. Using God’s power to do bad for others? That karma will come back. Temporarily, ministers are happy to get millions or billions of dollars to give permission for new pesticides, new poisons for putting on our fields, manipulating our corn, all grains, fruits, vegetables, milk, animals. But this karma, they don’t know. They think they are doing good, that food will be more, but that is negative. That’s not good. Someone will come and say, "Finished in my country, no more pesticides, no more spraying any kind of poisons, finished." That person will get very good karma, which will be like an incarnation. So now, all this poison is a very negative āsurī śakti, but then one will come and the whole country will be freed from something—what can be more than an incarnation? So within our self, the body and desire: the body is first but is last. The feelings, the seeds come from outside in a subtle way; you don’t see them, but they become a desire, and then it goes to the body, and the body is the last one which will act. Before it manifests, we feel the illness in the body. It has already come into the body long ago and slowly, slowly developed in this way. So our meditation, our wisdom, holy book reading, etc., has no meaning unless we purify inside and then remove all the layers of impurities from many, many lives. At that time, your third eye opens at the eyebrow center. That is called Śiva’s eye. At that time, every obstacle burns on the way, and clarity comes there, clear visions. Chetan kā chilka Swāmī ne dikhlā diyā, Śrī Devpurījī ne. Through that darkness of this Kali Yuga and this karmic—Kali Yuga is not karmic; karmic means karma, impurities. So, among 8.4 to 8.5 million different creatures, one is the human who has this intellect, which is the most powerful tool. And if the intellect is clear and there is love inside, then it becomes the heart of the Divine Mother or Divine Father. Many people are praying, "I pray to Thee, I pray to Thee for Thy mercy, O Mother Maria." I pray, O Mahāprabhujī, Dīp Dayālā Dayā Karo. Dayā means mercy, Dayāla is one who gives His mercy to others. "Please bestow thy mercy on me and other saints." The holy saint said, "Prabhujī, mere augun chit na dharo. O God, my Lord, you know everything, but please don’t look towards my mistakes. Don’t count my mistakes, my sins. Our guṇa, bad quality, don’t notice my bad quality. Sam drashti hai nāmati aharo, Lord, you are the equal vision one, you love the whole creation, you have positive thoughts for all. Chahe to par karo, my Lord, if you wish, you may let me cross the ocean of ignorance." There’s one stone that’s called Pāras. A beautiful stone is called Pāras. If we get that stone and we touch this stone to iron, the iron will turn into gold immediately. But we don’t know how to look at that stone. We’re walking, there are many stones, we are kicking them away, and we don’t know that is the one. So, among so many people, there must be some holy saint here, but we don’t know. And if you know someone is a little holy, we again go to the darkness; we don’t go to the light. So that stone touches the iron, and the iron becomes gold. The poet who wrote this poem or this song said there are two knives. One knife is on the altar for cutting the prasāda, nuts, fruits, and so on. And another knife, which is also made of iron, is at the butcher’s, who kills the animals. So the holy saint Sūradāsa said, "One knife is at the altar, the second is at the butcher’s; both are made of iron." When the Pāras comes, then both become gold. The Pāras doesn’t see that this was at the butcher’s house and killed many animals. And it doesn’t see that it is on the altar. Guṇa Avaguṇa, O Lord, You don’t make dualities between good and bad qualities. Your nature is to bless and liberate us. Like iron is turned into gold by the touch of the Pāraś, so the touch of the Parash is the holy sense, the wisdom, the blessings, the words that will turn us into the divine. So, it doesn’t matter what we have done in the past. Now we should open our eyes and change our way of thinking, our way of feeling, and our way of doing. We do have abilities within us. But these are given to us temporarily. Now, how much longing do we have, or would we like to know and take? We go to the waterfall to bring beautiful water. If we have a five-litre bottle or pot, we can only bring five litres. Others have 20 litres, one has only 1 litre. Others have half a litre, and one has only a little cup. Others have nothing. The water is flowing there, enough for all. One can only bring according to the capacity of the vessel. So we are born as human, and we came to this fountain or spring of water here in this world, the spring of knowledge. But how much we can digest is different. So we all have beautiful knowledge. If someone is fighting and has problems, we are so wise, we will tell them, "Ah, this is so, and that’s so, and don’t worry, and forget it, and be kind." We have so much knowledge. But when something happens to ourselves, we don’t utilize that knowledge for ourselves. Because now what he or she said, "I will kick it, I will do this, I will go there," you know. We can’t forgive. Forgiveness is great. And to forget is divine. Prabhujī, mere avagun chitnā dharo. So desires, physical, come after. First, your mind is searching; always, the mind is going there. And when that thought comes, other things are poisoned. So it’s like an addicted person who is taking drugs. Sitting in beautiful meetings, and everything is there: nice fruit, juice, sitting, drinking, everything. But they are searching for that kind of addiction. They may find it somewhere on the bank of the river where it is not comfortable to sit, and their two friends are sitting there with that kind of smoke. There they will feel comfortable because they are getting that desire, and that is very hard to get rid of. In the beginning, you think it is very nice. Try. This time, you say, I will not take anymore. Yes. After, you have no power; that drug will catch you. You want to be free, but that doesn’t let you be free. That’s it. How big is the body? It’s small. Why can’t we take everything out? But we cannot. So it is the desire which makes us blind and sits with us, within us, and day by day kills us. It means the human life is going away. After death, all the game is out. It means we don’t have anything in our hands. Lost. Lost and lost. "Oh, my darling, lost forever," the "Deja Vu" song, no? Something. So this life is so precious, so divine, and we do have everything. We miss nothing. God is so gracious. We are so rich, but under the lamp, an oil lamp, there is a nice flame, but underneath it is dark. Under the lamp, it is dark. So we are only on the surface; we think we are human and we are wise. But underneath is the darkness, so we have to get this technology. It’s hanging, but up and down everywhere is light. Enlightenment is within us. So this is the addiction of that desire which doesn’t let us come through. Only one thing. Gurudev Śarad Tumārī, Cintābherī Mithāḍe, Gurudev Śarad Tumārī, O Lord, I seek the shelter of Thy holy lotus feet. Free me from all worries. But inside should be the deep desire to have it. Otherwise, take a honey bee: we close it in the bathroom, and after one hour you will go to the bathroom and you will see the honey bee has died. But that bee, if you put it in a beautiful flower garden, will be enjoying and taking the nectar. Other flies have that quality. Try to put them in the bathroom, and the next day you will find them still there. So, there are some people who have to go out of a spiritual atmosphere and go to addicts and such. And spiritually, they are in the spiritual atmosphere. So we have wisdom, we have possibilities, abilities, and we are still young, we are very young, and we should do our sādhanā practice. With this body, mind, words, and using power—these are the four ways to do good karma or bad karma. Physical karmas we can clean, but mental feelings are very hard. Alright, then I wish you all the best. God bless you. The next lecture will be, I think, on Tuesday. Coming Tuesday, we will have a very nice one. Until then, you can ask some questions. If you have something, then we will answer it. Thank you. Wish you all the best. Om Śānti. Viśvar Mahādeva Kī Jai. Dīp Nārāyaṇa Bhagavān Kī Jai. Mādhav Kṛṣṇa Bhagavān Kī Jai. Satya Sanātana Dharma Kī Jai. Om Śānti.